/3 


} 


OP  THE 

Theological   Seminary, 

PRINCETON,    N  J. 
Case,      sII)C__^<r___     p..  .  . 

*^*'«-'-  •' /■ Section . 

'^ook,^ C, I..  |^^_^_^ 


^^ 


z7~i      » -^  ^v 


tT.-J'V-  '^ 


,         -•    :      <^V,,    .:  i,. 


THE  AGE  OF  REVELATION. 


nicKiNs's  ■) 

EDITION.     5 


THE  AGE  OF  REVELATION. 


OR 


THE  AGE  OF  REASON 


SHEWN  TO  BE 


AN  AGE  OF  INFIDELITT. 


BY  ELIAS  BOUDINOT,  L.  L.  D. 

AND  Director  of  the  mixt  of  the  united  siates. 


"  Christian  Is  the  highest  style  of  man, 

"  And  is  there,  who  the  blessed  cross  wipes  off, 

"  As  a  foul  blot,  from  his  dishonoured  brow? 

"  If  angles  tremble,  'tis  at  such  a  sight. 

"  Wrong  not  the  Christian ;  think  not  reason  yours; 

"  'Tis  reason  our  great  Master  holds  so  dear ; 

'•  Believe,  and  shew  the  reason  of  a  man: 

"  Believe,  and  taste  the  pleasure  of  a  God; 

"  Believe,  and  look  with  triumph  on  the  tomb." 


youNG. 


PHILADELPHIA: 

PUBLISHED  BY  ASBURY  DICKINS,  OPPOSITE  CHRIST-CHUHCH. 

HUGH   MAXWELL,   PRINTER,   COLUMBIA-HOUSE. 

1801. 


DEDICATION. 


To  Mrs.  SUSAN  V.  BRADFORD, 

WIDOW    AND    RELICT    OF    WILLIAM    BRADFORD,     ZSQ^.    LATE    ATTORMEY 
GENERAL    OF    THE    UNITED    STATES. 


VV  HEN  the  warm  and  sincere  afFection,  of  a  fond 
and  anxious  parent,  is  strongly  manifested,  by  the  in- 
terest he  takes  in  the  improvement  and  \\  elfai-e  of  a 
beloved  child;  when  it  appears  that,  to  promote  her 
best  interests,  neither  cai'es  nor  labour,  even  in  an  ad- 
vanced and  infirm  age,  will  be  spared;  it  may  be 
hoped,  that  a  corresponding  temper  of  mind,  may  lead 
her  to  see  the  truth  in  a  more  clear  and  convincing 
light,  especially  when  urged  and  inculcated  by  exer- 
tions of  so  tender  a  nature. 

It  was  not  from  a  doubt,  of  your  principles  be- 
ing yet  unsettled;  or  from  an  apprehension,  that  the 
extravagant  and  ludicrous  ideas,  of  the  vain  and  infidel 
author  of  a  late  publication,  entitled,  the  Ace  of 
Reason,  would,  at  present,  in  any  respect,  per\^ert 
your  mind,  that  I  have  been  led  to  spend  so  much  of 


[     iv     ] 

the  precious  remnant  of  time  yet  allotted  me,  in  look- 
ing into  his  work,  and  cndea-souring  to  shew  aou  its^ 
futility  and  weakness,  in  the  follo\\ing  sheets:  But, 
knowing  tlie  importance  of  }our  being  able  to  give  a 
ready  answer  for  the  hope  tliat  is  in  you,  and  seeing 
the  melancholy  prcsalence  of  a  spirit  of  infidelity, 
founded  on  a  ''pretended  philosophy,  and  a  \ain  deceit, 
after  tlie  ti'adition  of  men,  after  the  rudiments  of  the 
world,  and  not  after  Christ,"  I  thought  myself,  with 
regard  to  you,  in  the  situation  of  the  apostle  Jude, 
with  regard  to  the  chm-ch  of  his  day,  tliat  '-'- 1  should 
give  all  diligence  to  ^\Tite  unto  you  of  the  common 
sal^■ation,  and  exhort  you,  tliat  you  should  earnestly 
contend  for  tlie  faith  which  was  once  delivered  to  the 
saints ;  for  there  are  certain  men,  wha  were  before  of 
old  ordained  to  this  condemnation ;  ungodl}'  men,  turn- 
ing the  gTace  of  ©ur  God  into  lasciviousness,  and  de 
nying  the  only  Lord  God,  and  our  Lord  Jesus  Christ: 
w  herefore,  I  ought  not  to  be  negligent,  to  put  you  in  re- 
membrance of  these  things,  though  yod  knowtheni,and 
ai^e  established  in  the  present  ti'uth."*  '-'•  Yea,  I  think 
it  meet,  as  long  as  I  am  in  this  tabernacle,  to  stir  you 
up,  by  putting  you  in  remembrance  of  these  things; 
knowing,  that  shortly,  I  must  put  off  this  m}-  taberna- 
cle :  moreoAcr,  I  will  endeavour,  that  you  may  be  able, 
after  my  decease,  to  ha^■e  these  things  always  in  remem- 
brance, for  we  have  not  follo^1"ed  cunningly  devised 
fables,  when  we  made  known  unto  you,  the  power  and 
coming  of  our  Lord  Jesus;"  r  "  that  the  tiyal  of  your 
faith,  being  much  more  precious  than  gold  that  perish- 
eth,  though  it  be  tryed  with  fire,  might  be  found  unto 

*  jiide,  4-h  ir.d  ^tfe  ver.  f  ;d  Peier,  istchsp   12— 1«. 


L   V   ] 

praise  and  honor,  and  gIor}%  at  the  appearing  of  Jesus 
Christ,  whom  having  not  seen,  you  love;  in  whom, 
though  now  you  see  him  not,  yet  believing,  you  rejoice 
with  joy  unspeakable  and  full  of  glorj%  receiving  the 
end  of  your  faith,  even  the  salvation  of  your  soul."* 

The  whole  tribe  of  unbelievers,  object  to  the  sys- 
tem of  the  gospel;  that,  although  there  arc  mysteries 
in  it,  above  the  comprehension  of  human  reason,  yet  it 
requireth,  and  that  indispensably,  the  firm  and  unwa- 
vering faith  of  its  professors ;  it  being  one  of  its  funda- 
mental prmciples,  that  without  faith,  you  camiot  please 
God. 

This  is  a  certain  fact,  and  not  only  reasonable  in 
itself,  but  consistent  with  the  nature  of  the  subject.  No 
man  believes,  that  credit  Ts  given  to  the  veracity  of 
another  who  reports  a  fact,  by  firmly  believing  it,  on 
perfect  demonstration,  or  the  fullest  evidence.  If  a 
person  of  the  most  infamous  character  for  falshood  and 
deceit,  should  assert,  that  the  three  sides  of  an  equila- 
teral triangle,  were  equal  to  each  other,  CAery  man  who 
heard  and  understood  him,  would  immediately  give 
the  most  hearty  assent  to  the  truth  of  it,  ^\ithout  put- 
ting the  least  confidence  in  the  character  or  vcracitv  of 
the  assertor.  If  one  should  inform  you,  that  the  sun 
was  shining,  and  at  the  same  time  should  point  to  the 
meridian  sun,  appearing  in  his  full  splendour  within 
your  view,  you  could  not  but  belie\  c  the  fact,  the 
truth  would  force  your  assent;  though  without  put- 
ting the  least  confidence  in  the  informer.  But  if  such 
a  person  were  to  tell  you,  of  a  fact  that  had  come  to 
his  knowledge,  of  which  you  could  have  no  other  cvi- 

•  J  St  Peter,  is:  chip.  7— 8— J. 


[     vi     ] 

dence,  and  you  were  to  give  full  credit  to  it,  then  you 
would  do  honour  to  the  veracity,  and  revere  the  cha- 
racter of  the  informant.  So  it  is  with  revealed  religion. 
God,  in  his  infinite  wisdom,  has  given  us  sufficient 
evidence,  that  the  revelation  of  the  gospel  is  from  him. 
This  is  the  subject  of  rational  inquiry,  and  of  convic- 
tion, from  the  conclusive  nature  of  the  evidence :  but 
when  that  fact  is  established,  you  are  bound,  as  a  ra- 
tional creature,  to  show  your  full  confidence  in  his  un- 
changeable veracity,  and  infinite  wisdom,  by  firmly 
believing  the  great  truths  so  revealed;  although  he  has 
wisely  kept  fi*om  your  knowledge,  some  things  which 
may  be  mysterious  in  their  nature.  In  this,  his  de- 
sign, amongst  others,  may  be,  that  thereby  the  pride 
of  the  human  heart  might  be  subdued;  the  human  will 
brought  to  submit  to  the  will  of  God;  the  character  of 
Jehovah  magnified  and  honoured;  and  his  unstained 
veracity  perfectly  confided  in,  and  trusted  to,  while  at 
the  same  time,  the  amiable  humility  of  the  Christian 
character,  is  promoted  in  the  firm  believer  of  his 
word. 

These  objectors  find  it  difficult  to  submit  to  the 
faith  of  the  gospel,  because  many  things  are  above 
their  reason;  while  they  continually  exercise  the  same 
principle  in  temporal  things,  which  are  subject,  in  one 
respect  or  another,  to  the  like  predication,  in  almost 
every  action  of  their  lives.  In  ti'avelling,  by  sea  and 
land — in  eating  and  drinking — in  ploughing  and  sow- 
ing; do  they  all,  with  one  accord,  exercise  this  virtue 
in  its  full  extent:  no  mysteries — no  want  of  under- 
standing principles  or  consequences,  are  opposed  as 
sufficient  to  prevent  their  unfeigned  faith  in  their 
fellow  men:  but  in  revealed  religion,  nothing  is  to  be 


[     vii     ] 

believed,  even  on  the  veracity  of  God  himself,  if  they 
cannot  fully  comprehend  and  understand,  every  prin- 
ciple and  mode  of  the  truth,  proffered  as  an  object  of 
their  faith.  They  will  trust  themselves,  their  families, 
and  their  property,  to  a  frail  ship,  and  launch  into  the 
boisterous  ocean,  without  a  thought  of  examining  the 
captain  as  to  his  theoretic  or  practical  knowledge  in 
navigation ;  or  inquiring  into  the  abilities  of  the  sea- 
men, with  regard  to  the  management  of  a  ship  in  a 
storm.  They  exercise,  without  hesitation,  an  un- 
feigned faith  in  the  general  character  of  the  one ;  and 
trust  wholly  to  the  owner  and  master,  for  the  abilities 
of  the  others. 

If  they  travel  by  land,  they  will  mount  the  horse, 
recommended  by  its  owner ;  or  enter  a  public  carriage 
provided  for  passengers,  without  doubting  of  their 
safety  in  the  one  case,  or  examining  the  workman- 
ship and  construction  of  either  carriage  or  harness,  in 
the  other.  They  trust  to  the  care  of  the  master  and 
driver,  and  implicitly  commit  themselves  to  their 
knowledge  and  good  conduct. 

Men  sit  do\Mi  to  their  usual  meals,  without  ever 
inquiring,  whether  the  meat  they  ai'e  to  eat,  is  not 
part  of  a  beast  that  died  a  natural  death,  or  by  some 
dangerous  disease;  neither  is  the  cook  ever  called 
upon,  as  to  the  wholesomeness  of  the  various  ad- 
ditions made  use  of  in  dressing  the  food — all  is  pre- 
A  cnted,  by  a  firm  faith  in  the  butcher  who  sells  the 
meat,  and  the  host  who  employs  the  cook. 

Does  any  person  refuse  to  swallow  his  victuals, 
before  he  fully  understands  the  method  of  digestion, 
or  the  manner  in  whicji  the  food  will  turn  to  his  nou- 
rishment? 


[   ^i"   J 

No  man  refuses  to  plough  or  sow,  because  lie  can- 
not comprehend,  how  the  grain  he  casts  into  the  earth, 
can  take  root,  shoot  up,  and  produce  a  much  larger 
quantity  than  that  which  he  sows->— however  inexpli- 
cable all  this  is  to  his  finite  nature,  he  exercises 
a  lively  vigorous  faith  in  the  consequences  of  his 
labours,  and,  without  hesitation,  acts  accordingly. 
Will  any  man  refuse  to  listen  to  the  voice  of  his 
friend,  because,  with  the  utmost  stretch  of  all  his 
powers,  he  cannot  comprehend  how  the  motion  of  the 
air,  can  convey  different  articulate  sounds  to  his  ears ; 
or  how  any  sounds,  however  formed,  can  produce 
ideas  in  his  soul,  corresponding  to  the  will  of  the 
mover.  In  short,  innumerable  important  facts,  the 
causes  of  which,  \^4th  their  modes  of  operation,  we 
cannot  comprehend,  being  perfectly  mysterious  and 
unaccountable,  are  yet  firmly  believed;  and,  in  the 
course  of  life,  acted  upon  by  us.  We  hear  the  blow- 
ing of  the  wind,  and  feel  its  power;  but  we  know  not 
what  produces  it — why  it  is  now  mild  and  refreshing, 
and  now  violent  and  destructive — "  We  know  not 
whence  it  comes,  or  whither  it  goeth" — we  daily  see 
and  put  the  utmost  confidence  in  the  good  effects  of 
the  load- stone,  both  as  it  regards  our  persons  ^nd  pro- 
perty, by  sea  and  land;  and  yet  no  one  will  pretend  to 
understand,  whence  this  peculiar  virtue  is  derived,  by 
which  these  effects  are  produced  :  our  faith  is  firm  and 
immoveable,  and  no  one  objects  its  mysterious 
nature. 

No  body  doubts  of  the  motion  of  the  heart,  the 
circulation  of  the  blood,  or  the  action  of  the  stomach 
and  bowels ;  in  all  which  the  pian  exercises  no  act  of 
his  will  wliatever,  neither  can  any  one  define  or  coiji? 


C     ix     ] 

prehend  the  original  cause  or  power  by  which  these 
are  accomphshed :  yet  every  one  beUeves  the  facts, 
notwithstanding  their  mysterious  nature  is  far  above 
his  reasc'i;  and  they  risque  their  lives  on  the  issue. 

All  then  that  revealed  religion  asks  of  men,  is,  that 
they  would  act  in  like  manner,  with  regard  to  her  requi- 
sitions— instead  of  rejecting  all  belief,  till  they  fully 
understand  every  mystery  of  revealed  religion,  (and 
which  is  as  applicable  to  natural  religion)  let  their  first 
inquiry  be,  is  this  the  word  of  God,  or  not?  If  they 
find  rational  evidence,  to  prove  that  it  is  so,  (which 
will  most  certainly  be  the  case  with  every  ingenuous 
mind)  let  them  treat  her  great  principles  and  doctrines, 
as  they  do  the  revelation  of  God  in  the  natural  vvorld, 
and  they  will  assuredly  find  additional  and  conclusive 
evidence  arising  from  experience,  and  their  faith  will 
soon  become  to  them  tlie  substance  of  the  things  ho- 
ped for,  fi-om  the  promises  of  the  Gospel,  and  the  evi- 
dence of  the  things  there  revealed  as  unseen.     In 
submitting  to  the  great  mysteries  of  the  Gospel,  we 
believe,  because  God  has  said  it — here  then  we  rely 
on  the  divine  veracity  alone,  and  show  our  confidence 
in,  and  pay  due  honour  to,  his  chai'acter  and  attri- 
butes; Mhich  is  the  life  and  soul  of  a  true  faith.     But 
how  does  the  unbeliever  better  himself,  by  the  denial 
of  revelation,  and  flying  to  his  religion  of  nature  ?  Is 
there  not  as  strong  faith  required  here,  as  in  revealed 
religion  ?  How  does  he  know,  that  there  is  a  God, 
who  regards  the  afiliirs  of  men,   or  concerns  himself 
with  their  well  being?  He  tells  you  that  he  firmly  be- 
lieves that  therQ  is  an  eternal  almighty  first  cause,  and 
that  this  is  full}'  proved  by  all  tlie  ^vorks  of  creation 


ami  Proviclence,  around  him.  But  why  does  he  be- 
lieve it  ?  Certainly,  by  a  strong  faith  in  tlie  declarations 
and  assertions  of  those  on  whose  sleeve  he  pins  his 
faith,  and  on  ai"guinents  drawn  principally  fron^  that 
revelation  he  affects  to  despise.  To  judge  aright  in 
this  matter,  let  us  inquire  into  the  opinions  and  belief 
of  the  wise  and  the  learned,  previous  to  the  coming  of 
Christ,  and  who  had  no  aid  from  the  lyuowledge  com,- 
municated  by  the  Saviour,  to  a  guilty  world;  though 
drawing  much  assistance,  (unknowingly)  from  tradi- 
tion, founded  on  revelation,  to  Adam,  Enoch,  Seth, 
and  Noah.  Hearken  then  to  the  language  of  Cicero,  — 
that  oracle  of  antiquity,  whose  religious  knowledge 
was  superior  to  any  of  his  cotemporaries,  in  his  trea- 
tise, written  expressly  on  the  nature  of  the  Gods ; 
*'  As  many  things  in  philosophy  are  not  sufficiently 
clear,  so  the  question  concerning  the  nature  of  the 
Gods,  which  is  in  itself  the  most  interesting  and  ne- 
cessary for  the  regulation  of  religion,  is  attended  w  ith- 
peculiar  difficulty.  Among  those  who  supposed  that 
there  are  Gods,  their  opinions  are  so  various,  that  it 
is  difficult  to  enumerate  them.  Much  has  been  ad- 
vanced concerning  the  form  of  the  Gods;  the  place  of 
their  habitation,  and  their  employment ;  and  on  these 
subjects  there  has  been  much  disputation  among  the 
philosophers.  But  the  principal  difference  among 
them,  and  a  subject  on  which  every  thing  depends,  is, 
whether  the  Gods  undertake  to  do  nothing  in  the  go- 
vernment of  the  world ;  or  whether  every  thing  were 
originally  constituted,  and  is  still  directed  by  them, 
and  will  be  so  forever.  Till  this  be  decided,  mei\ 
must  be  in  much  error  about  things  of  the  greatest 
importance. For  there  are,  and  have  been  philcso- 


C     >^i     ] 

phers,  who  have  maintained,  that  the  Gods  take  no 
care  of  human  affairs;  and  if  this  doctrine  be  true, 
what  foundation  can  thel^e  be  for  piety  and  religion. 
This  will  be  due  to  them,  if  we  be  noticed  by  them, 
and  if  in  return  they  render  any  services  to  men ;  but 
if  the  Gods  neither  can,  nor  will  do  any  thing  for  us, 
and  give  no  attention  to  our  conduct,  why  should  we 
render  them  any  kind  of  worship,  or  pray  to  them  ? 
Then  will  piety  be  mere  hypocrisy,  and  all  religion  be 
at  an  end  ;  and  this  will  be  attended  with  the  greatest 
confusion  in  the  business  of  life.  Nay,  I  do  not 
know,  but  that  with  the  loss  of  religion,  the  founda- 
tion of  all  confidence  of  men  in  society,  and  even  of 
justice,  the  most  important  of  the  virtues,  would  be 
taken  away.  But  there  are  other  philosophers,  and 
those  of  the  first  distinction,  who  think  that  the  ^^^orld 
is  governed  by  the  mind  and  will  of  the  Gods;  that 
by  thelti  every  thing  in  the  course  of  nature  is  provi- 
ded for  the  use  of  man ;  and  they  express  themselves 
in  such  a  manner,  as  if  they  thought  the  Gods  them- 
selves were  made  for  the  use  of  man.  Against  these, 
Carneades  has  advanced  so  much,  as  to  excite  persons 
of  any  curiosity,  to  investigate  the  tiiith.  For  there 
is  iio  subject,  about  which  not  only  the  unlearned,  but 
even  the  learned,  differ  so  much ;  and  their  opinions 
are  so  various  and  discordant,  that  only  one  of  them 
can  be  true,  though  all  may  be  erroneous."  So  confu- 
sedly and  absurdly  did  Cicero  write,  with  all  the 
boasted  light  of  nature,  and  human  wisdom,  without 
revelation. 

If  the  Son  of  God  has  appeared  in  this  our  ^^•o^ld, 
and  has  proved  his  mission  by  miracles  and  prophe- 
cies ;  in  a  word,  by  doing  works,  that  no  other  man 


[     xii     ] 

ever  did,  and  that  in  proof  of  doctrines  the  most  pure, 
moral,  religious  and  benevolent ;  honourable  to  God, 
and  beneficial  to  man  ;  do  they  not  demand,  at  least, 
as  much  respect,  as  men  pay  every  day  to  their  fellow 
creatures,  whom  they  know  to  be  fallible  and  imper- 
fect ;  sometimes  immoral,  dissolute,  and  profane.  In 
fine,  is  there  any  propriety  in  these  objections  to  the 
firm  faith  of  the  gospel ;  w'hile  men  so  universally  ex- 
ercise a  greater  degree  of  faith,  toM'^ards  each  other 
every  day,  in  the  common  business  of  life  ?  Let  rea- 
son and  conscience  judge. 

When  I  first  took  up  this  treatise,  I  considered  it 
as  one  of  those  vicious  and  absurd  publications,  filled 
with  ignorant  declamation  and  ridiculous  representa- 
tions of  simple  facts,  the  reading  of  which,  with  at- 
tention, would  be  an  undue  waste  of  time ;  but  after- 
wards, finding  it  often  the  subject  of  conversaticHi,  in 
all  ranks  of  society ;  and  knowing  the  author  to  be  ge- 
nerally plausible  in  his  language,  and  very  artful  in 
turning  the  clearest  truths  into  ridicule,  I  determined 
to  read  it,  with  an  honest  design  of  impartially  ex- 
amining into  its  real  merits. 

I  confess,  that  I  was  much  mortified  to  find,  the 
\\  hole  force  of  this  vain  man's  genius  and  art,  pointed 
at  the  youth  of  America,  and  her  unlearned  citizens, 
(for  I  have  no  doubt,  but  that  it  was  originally  intended 
for  them)  in  hopes  of  raising  a  sceptical  temper  and 
disposition  in  their  minds,  well  knowing  that  this 
was  the  best  inlet  to  infidelity,  and  the  most  effectual 
way  of  serving  its  cause,  thereby  sapping  the  foun- 
dation of  our  holy  religion  in  their  minds. 

To  Christians,  who  ai'e  ^^  ell  instructed  in  the  Gos- 
pel of  the  Son  of  God,  such  expedients  rather  add 


[     >^iii     ] 

confirmation  to  their  faith.  They  were  forewarned 
near  two  thousand  years  ago,  of  tliesc  things,  by  their 
great  Lord  and  Master  ;  ''  that  when  the  time  should 
eome,  they  might  remember,  that  he  had  told  them 
of  them."  They  indeed  rest  in  this  strong  confidence, 
"  that  when  the  Lord  Jesus  shall  be  revealed  from 
heaven,  with  his  mighty  angels  in  flaming  fire,  he  will 
take  vengeance  on  them,  w^ho  know  not  God,  and  who 
obey  not  the  Gospel  of  our  Lord  Jesus  Christ;  who 
shall  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  from  the  glory  of  his 
power,  when  he  shall  come  to  be  glorified  in  his 
saints,  and  to  be  admired  in  all  them  who  believe  in 
that  day." 

This  awful  consequence,  created  some  alarm  in 
my  mind,  lest  at  any  future  day,  you,  my  beloved 
child,  might  take  up  this  plausible  address  of  infidel- 
ity ;  and,  for  want  of  an  answer  at  hand  to  his  subtle 
insinuations,  might  suifer  even  a  doubt  of  the  truth,  as 
it  is  in  Jesus,  to  penetrate  into  your  mind. 

You  might  then,  perhaps,  be  alone,  or  without  a 
friend  near  you,  whom  you  might  be  willing  to  con- 
sult without  delay ;  And  my  mind  could  not,  with  pa- 
tience, endure  the  idea  of  your  doubting,  on  such 
important  points,  though  it  were  but  for  a  moment. 

I  therefore  determined,  as  God  should  give  mc 
health  and  leisure,  were  it  only  by  improving  a  few 
moments  at  a  time,  to  put  my  thoughts  on  the  subject 
of  this  pamphlet,  on  paper,  for  your  edification  and 
information,  when  I  shall  be  no  more. 

I  chose  to  confine  myself  to  the  leading  and  essen- 
tial facts  of  the  Gospel,  which  arc  contradicted,  or  at- 
tempted to  be  turned  into  ridicule,  by  this  writer.     I 


[     xiv     ] 

have  endea^'oured  to  detect  his  falsehoods  and  tnisft- 
presentations,  and  to  show  his  extreme  ignorance  of 
the  divine  scriptures,  Avhich  he  makes  the  subject  of 
his  animadversions — not  knowing  that  "  they  are  the 
pov^er  of  God  unto  salvation,  to  every  one  that  be- 
lieveth."* 

It  is  by  their  divine  instructions,  that,  in  the  lan- 
guage of  the  elegant  Hunter,  the  true  Christian  learns 
**  what  is  the  commanding  object  in  the  eye  of  eternal 
Providence,  the  salvation  of  a  lost  world,  by  Jesus 
Christ.  Do  you  adopt  the  same  object  ?  Cleave  unto 
it ;  keep  it  continually  in  view ;  all  things  else  are  vain 
and  worthless ;  for  they  are  passing  quickly  away. 
Our  interest  in,  and  hold  of  the  world,  is  diminishing 
every  hour.  Our  consequence,  as  candidates  for  im- 
mortal bliss,  as  heirs  of  glory,  is  rising  in  proportion. 
When  we  cease  from  importance  as  the  citizens  of  this 
world,  our  real  importance  begins  to  be  felt  and  un- 
derstood. I  recommend  no  sullen  distance  from  your 
fellow-creatures,  nor  peevish  discontent.  Live  in  the 
world.  Associate  \^  ith  mankind.  Enjoy  the  portion 
ivhich  God  allotteth  to  you.  But  use  the  ^\'Orld,  so  as 
not  to  abuse  it.  While  you  are  cumbered  about  many 
things,  never  forget,  that  one  thing  is  needful,  and 
choose  that  good  part,  which  shall  not  be  taken  from 
you."t 

The  experience  of  forty  years,  arid  upwards,  has 
confirmed  the  conclusions  I  have  drawn  from  the  doc- 
trines of  the  Gospel ;  and  be  assured,  my  dear  child, 
that  this  author's  whole  work,  is  made  up  of  old  ob- 
jections, answered,  and  that  conclusively,  a  thousand 

•  Romans,  i — 16.  •}■  Hunt.  Sacred  Biog.  id  vol.  24. 


[       XV       ] 

times  over,  by  the  advocates  for  our  holy  religion* 
Some  of  them  he  has  endeavoured  to  clothe  with  new 
language,  and  put  into  a  more  ridiculous  form;  but 
many  of  them  he  has  collected  almost  word  for  word, 
from  the  writings  of  the  deists  of  the  last  and  present 
century. 

May  that  God,  who  dtlighteth  in  the  meek  and 
humble  temper,  which  trembleth  at  his  ^^'ord,  lead  you 
to  tlie  cross  of  Christ;  and  there,  by  his  holy  spirit, 
direct  you  into  all  truth.  May  he  instruct  you  in  his 
holy  word,  which  is  able  to  make  }  ou  wise  unto  sal- 
vation. Let  that  word  abide  in  you  richly — become 
your  daily  companion,  under  every  circumstance  of 
life ;  "  the  man  of  your  council,  a  lamp  to  }  our  paths, 
and  a  light  to  your  feet." 

For  near  half  a  century,  have  I  anxiously  and  cri- 
tically studied  that  invaluable  treasure;  and  I  still 
scarcely  ever  take  it  up,  that  I  do  not  find  something 
new — that  I  do  not  receive  some  valuable  addition  to 
my  stock  of  knowledge;  or  perceive  some  instructive 
fact,  never  observed  before.  In  short,  were  you  to 
ask  me  to  recommend  the  most  valuable  book  in  the 
world,  I  should  fix  on  the  Bible  as  tlie  most  instruc- 
tive, both  to  the  wise  and  ignorant.  Were  you  to  ask 
me  for  one,  affording  the  most  rational  and  pleasing 
entertainment  to  the  inquiring  mind,  I  should  repeat, 
it  is  the  Bible :  and  should  you  renew  the  inquirj% 
for  the  best  philosophy,  or  the  most  interesting  his- 
tor)%  I  should  still  urge  you  to  look  into  your  Bible. 
I  would  make  it,  in  short,  the  Alpha  and  Omega  of 
knowledge;  and  be  assured,  that  it  is  for  want  of  un- 
derstanding the  scriptures,  both  of  the  Old  and  New 
Testament,  that  sq  little  value  is  set  upon  them  by  the 


[    ^v,    ] 

M  orld  at  large.  The  time,  however,  is  not  far  off, 
whtn  they  will  command  a  very  different  reception, 
among  the  sons  of  men. 

One  thing  I  beg  you  would  attend  to,  as  a  guard 
against  the  designs  of  infidels,  to  wit,  that  the  Gospel 
revelation  is  a  complete  system  of  salvation,  suited  to 
our  fallen  nature,  and  should  be  taken  altogether.  Be 
cautious,  then,  how  you  ever  hearken  to  objections 
levelled  against  detached  principles,  separated  from 
the  system,  which  are  too  often  made  use  of,  with 
success,  by  those  who  wish  to  weaken  the  force  of 
revelation  upon  the  mind  of  its  professors,  and  by 
slow,  if  not  imperceptible  advances,  to  sap  the  foun- 
dation of  their  hope.     It  is  not  unusual  to  hear  the 
punishment  of  sin,  stated  as  incompatible  with  the 
perfections  and  attributes  of  Almighty  God  :  that  he 
cannot  delight  in  the  sufferings  of  the  creatures  that  he 
has  made,  as  he  has  no  passions  to  gratify,  and  he  de- 
lighteth  not  in  cruelty — but  the  gospel  reveals  the 
great  Jehovah,  as  the  governor  of  all  ranks  of  being  in 
the  universe.     That  it  is  necessary  to  keep  all  intelli- 
gences in  the  love  of  order,  and  obedience  to  his 
righteous  laws.  That  the  breach  of  them,  necessarily 
induces  a  separation  from  him,  who  is  the  fountain 
and  source  of  all  happiness  and  enjoyment;  and,  of 
course,  necessarily  induces  misery  in  the  extreme. 
Iliis  becomes  a  warning  to  all  intelligences,  to  avoid 
the  evil  of  sin ;  and  therefore  it  is  for  the  good  of  the 
whole,  and  founded  in  benevolence  to  l^ngs  in  gene- 
ral, that  the  obstinate  and  unbelieving  sinner  is  pu- 
nished.    But  if  the  advocates  for  infidelity,  can  once 
weaken  your  faith,  by  the  disbelief  of  future  punish- 
ment, he  finds  you  then  ready  for  a  new  attack,  by 


[     xvli     ] 

the  denial  of  some  other  detached  principle,  till  thus 
by  degrees,  your  faith  is  undermined  and  destroyed, 
before  you  are  aware  of  it. 

For  you  I  have  written.  To  you  I  commit  this 
labour  of  my  old  age,  hoping  that,  as  it  is  designed 
for  your  own  private  instruction,  you  will  receive  it, 
as  in  the  fear  of  the  Lord,  without  a  criticizing  eye, 
or  opposing  heart ;  and  that  you  will  be  persuaded  by 
it,  to  search  the  Scriptures,  '*  knowing  that  they  cony- 
tain  the  words  of  eternal  life,"  thereby  you  will  gra- 
tify the  most  fervent  desire  of 

An  AFrECTioNATE  Parent. 
Rosehilly  December ^  1795, 


PREFACE. 


1  HE  ushering  into  the  world,  an  investigation 
of  the  nature  of  the  following  answer  to  the  Age  of 
Reason,  at  this  late  period,  after  so  many  conclusive 
answers  have  been  given  to  it,  and  particularly  that  of 
the  learned,  pious,  and  excellent  bishop  of  Landaif, 
certainly  requires  some  apology. 

The  substance  of  the  following  sheets,  were  writ- 
ten soon  after  the  first  appearance  of  the  Age  of 
Reason,  in  this  country.  The  original  design,  was 
merely  to  guard  a  beloved  child  and  intimate  friend, 
against  any  sceptical  doubts  that  might  have  been 
produced,  by  the  many  conversations  that  daily  took 
place,  when  tliat  ai-tful  book  was  first  handed  about  in 
this  city. 

It  was,  at  first,  designed  to  be  confined  within  the 
limits  of  a  few  sheets. 

Soon  after,  having  occasion  to  review  the  subject, 
it  opened  itself  in  such  a  manner,  that  before  I  was 
aware  of  it,  the  bulk  increased  to  a  manuscript  of  a 
considerable  size. 


[      XX       ] 

Wlien,  in  my  opinion,  it  had  answered  the  origi- 
nal design,  I  desisted  from  any  farther  pursuit  of  the 
subject,  till  a  short  time  since,  when,  being  credibly 
informed,  that  thousands  of  copies  of  the  Age  of 
Reason,  had  been  sold  at  public  auction,  in  this 
city,  at  a  cent  and  an  half  each,  whereby  children, 
servants,  and  the  lowest  people,  had  been  tempted 
to  purchase,  from  the  novelty  of  buying  a  book  at  so 
low  a  rate ;  my  attention  was  excited,  to  find  out  what 
fund  could  afford  so  heavy  an  expence,  for  so  unwor- 
thy an  object. 

I  was  soon  convinced,  that  a  principle  of  the  illu- 
minati  in  Europe,  had  been  adopted  by  some  unkno\vn 
persons  in  this  countr}^,  viz. — that  of  fixing  on  the  ri- 
sing generation,  and  the  lower  orders  of  the  people,  a^ 
the  chief  objects  of  an  attack,  for  spreading  the  princi- 
ples of  infidelity  ;  finding,  from  long  experience,  that 
the  arts  of  deception  must  ever  fail,  where  sound 
kai'ning  and  pure  science  prevail. 

This  became  the  subject  of  much  conversation 
among  men  of  sober  principles,  with  whom  I  was  in- 
timate ;  during  which,  two  or  three  learned  friends 
became  acquainted  with  my  attempt  to  answer  that 
dangerous  pamphlet.  They  assured  me  of  their  opi- 
nion, that  although  it  was  a  repetition  of  reasoning, 
ai-guments,  and  facts,  that  had  been  published  over 
and  over  again ;  yet,  under  present  circumstances,  it 
might  be  of  real  service  to  the  young  and  unlearned, 
as  the  subject  was  placed  in  a  light  more  adapted  to 
their  capacities  and  memories,  than  in  those  publica- 
tions that  had  preceded  me  ;  and  many  facts  enume- 
rated, that  were  not  easily  attainable  by  them  ;  that,  at 
all  events,  it  would  be  casting  in  my  mite,  towards 


[     xxi     ] 

opposing  the  flood  of  infidelity  that  was  dekiging  our 
land ;  and  coming  from  a  layman,  engaged  in  avoca- 
tions foreign  from  the  study  of  divinity,  it  might  en- ' 
courage  others,  under  like  circumstances,  to  devote 
their  leisure  hours  to  investigate  so  important  a  sub- 
ject, as  the  religion  on  which  their  hopes  of  happiness 
hereafter,  must  depend. 

It  must  be  acknowledged,  that  however  pleased  I 
have  been  with  Bishop  Watson's  very  learned,  able, 
and  judicious  "  Apology  for  the  Bible,"  I  do 
not  think  it  altogether  calculated  for  young  people, 
and  the  lower  ranks  of  the  community;  and  it  is 
really  to  be  wished,  that  the  title  had  been  better 
adapted  to  the  work. 

Several  other  valuable  answers  have  appeared,  each 
containing  many  important  arguments  on  the  subject; 
and  as  many  of  them  as  have  come  to  my  hands,  have 
been  perused,  and  though  much  pleased  and  edified 
with  most  of  them,  I  have  not  been  entirely  satisfied 
with  them,  as  applicable  to  the  youth  of  our  country, 
and  those  whose  opportunities  have  not  been  so  advan- 
tageous, as  to  guard  them  against  the  sophistry  of  art, 
cunning,  and  an  inbred  hatred  of  every  thing  sacred 
and  holy.  The  boldness  of  impiety  is  often  mistaken 
for  knowledge,  founded  on  an  independent  spirit,  and 
thereby  saps  the  necessary  defence  of  simple  inno- 
cence and  unsuspecting  modesty. 

For  a  considerable  time  past,  I  have  ardently  wished 
to  see  some  more  able  hand,  meet  Mr.  Paine  more  on 
his  o^vn  ground,  in  a  plain  and  simple  manner — but 
after  waiting  several  years,  I  have  lost  all  hopes  of 
being  giatified;  and  therefore  have  been  more  easily 
persuaded  to  undergo,  amidst  a  varietj-  of  other  busi- 


[     xxii     ] 

ness,  the  labour  of  copying  once  more,  what  was  de- 
signed for  a  particular  and  special  purpose ;  and  alter- 
ing the  address,  by  applying  it  more  directly  to  the 
author  of  the  Age  of  Reason,  and  tlirough  him  to  all 
his  brethren  in  scepticism. 

I  am  averse  to  increasing  the  number  of  books, 
imless  it  be  on  important  occasions,  or  for  useful  pur- 
poses ;  but  an  anxious  desire  that  our  country  should 
be  preserved  from  the  dreadful  evil  of  becoming  ene- 
mies to  the  religion  of  the  Gospel,  which  I  have  no 
doubt,  but  would  be  introductive  of  the  dissolution 
of  government  and  the  bonds  of  civil  society ;  my 
compliance  with  the  wishes  of  a  few  select  friends,  to 
make  this  work  public,  has  been  more  easily  ob- 
tained. 

However,  I  am  not  sanguine  of  great  success, 
knowing  my  own  insufficiency  for  the  task ;  neither 
do  I  expect  to  carry  much  conviction  to  the  nr/mds  of 
those,  who  have  been  long  engaged  in  the  vices  of 
infidelity  ;  what  I  principally  look  for,  is,  to  persuade 
the  rising  generation,  and  those  who  ai'e  but  begin- 
ning to  doubt  or  waver,  to  make  the  divine  Scrip- 
tures their  serious  and  attentive  study ;  and  seek  to 
understand  the  principles  of  the  Gospel,  before  they 
pretend  to  judge  of  them,  or  to  renounce  them  as 
untrue,  or  of  but  trifling  importance.  Thus  they 
would  do  in  any  other  science,  and  they  cannot  rea- 
sonably adopt  a  difi'erent  practice  in  religion. 

Few  know  to  what  lengths,  conscious  ignorance 
of  a  subject  that  every  man  ought  to  know,  will  lead  a 
person  to  go,  in  order  to  cover  the  knowledge  of  it 
from  the  world. 


[     xxiii     ] 

If  this  attempt  shall  become  the  means  of  direct- 
ing one  solitary  individual  from  the  path  of  error,  into 
that  of  truth,  I  shall  consider  myself  richly  paid  for  all 
my  trouble,  in  altering  and  preparing  the  following 
sheets  for  the  press. 

Most  willingly  do  I  commit  them,  to  the  over- 
ruling direction  of  Sovereign  Wisdom,  who  has 
heretofore  made  use  of  clay  and  spittle,  to  open  the 
eyes  of  the  blind  ;  and  do  most  devoutly  pray,  that  in 
his  own  way,  and  by  his  own  means,  and  in  his  own 
time,  he  will  accomplish  tlie  promised  kingdom  of 
his  beloved  son. 


AGE  OF  REVELATION,  &c. 


"  Oh  that  my  head  were  waters,  and  mine  ayes, 
'•  Were  fountains  flowing,  like  the  liquid  skies; 
"  Then  would  I  give  the  mighty  flood  release, 
"  And  weep  a,  deluge  for  the  human  race." 

Pains. 


xtE  AR  O  heavens !  and  give  ear  O  earth  | 
for  the  Lord  hath  spoken :  I  have  nourished  and 
brought  up  children,  and  they  have  rebelled  against 
me,"  was  the  pathetic  and  affecting  language  of  the 
elegant  and  truly  evangelical  prophet  Isaiah,  when  ad- 
dressing an  highly  favoured,  though  obstinate  and  sinful 
nation — "  a  people  loaded  with  iniquity — a  seed  of 
evil  doers — children  who  were  corrupted." 

And  can  there  be  a  more  pertinent  address,  in  any 
other  form  of  words,  put  into  the  English  language, 
which  would  better  suit  an  introduction  to  a  review 
of  a  late  work,  made  famous,  from  no  other  cause,  but ' 
liaving  been  written  by  the  author  of  Common  Sense, 
and  which  is  absurdly  entitled  "  The  Age  of  Reason." 

There  is  no  intrinsic  merit  in  this  work,  which 
might  entitle  it  to  an  answer ;  and  it  would  undoubt- 
edly have  been  consigned  to  perpetual  oblivion,  with 


C     26     ] 

a  thousand  other  profane  and  impious  performances, 
had  it  not  been  from  a  conviction,  that  many  young 
and  uninformed  people,  wholly  unacquainted  with  the 
genuine  principles  of  our  holy  religion,  and  the  subtly 
and  dishonest  practices  of  her  apostate  adversaries,  had 
with  avidity  engaged  in  reading  it.  From  the  repu- 
tation the  author  had  gained,  by  his  former  political 
writings,  in  this  country ;  writings,  which,  from  local 
circumstances,  and  the  stale  of  men's  minds  at  the 
moment  of  an  important  revolution,  gave  celebrity  to 
their  author,  the  production  before  us  has  met  with  a 
more  general  approbation,  than  could  otherwise  have 
been  expecied.* 

It  is  in  this  manner,  that  these  inefficient  fragments 
of  the  writings  of  the  last  century,  repeated  by  the  late 
king  of  Prussia,  Voltaire,  and  otliers,  now  new  vamp- 
ed Up,  with  the  aid  of  ridicule,  under  the  title  of  "  The 
Age  of  Reason,"  and  this  addition,  "  By  the  Author 
of  Common  Sense,"  though  so  often  fully  answered 
by  learned  men,  are  again  inti*oduced  into  the  world, 
as  new  matter,  in  hopes  of  deceiving  the  ignorant  and 
unwary,  by  the  influence  of  a  name. 

It  is  no  new  thing,  for  the  enemies  of  truth  and 
godliness,  thus  to  descend  to  the  meanest  aiis,  in  order 

*  "  The  general  opinion  (speaking  of  the  influence  that  the  pamphlet 
entitled  "  Common  Sense,"  had  among  certain  classes  of  the  people),  and 
the  unanimous  testimony  of  all  the  known  writers  upon  American  aff"airs, 
leave  scarce  room  for  a  doubt  of  the  fact,  though  for  the  honour  of  the 
Americans,  I  would  most  willingly  call  it  in  question. — Thomas  Paine's 
"  Common  Sente,"  is  a  pamphlet  just  as  contemptible  almost  throughout, 
just  as  remote  from  sound  human  sense,  as  all  the  others,  by  which,  in 
later  times,  he  has  made  himself  a  name." — Gentz's  Origin  and  Princip.  56. 

The  great  effect  which  this  pamphlet  had  on  the  revolution,  (and  U 
was  certainly  great^  arose  from  its  being  written  at  the  moment  when  the 
pviblic  mind  was  in  a  great  alarm,  and  totally  at  a  loss  hov^  to  determine. 


[     27     ] 

to  accomplish  the  horrid  purpose  of  ruining  the  soul^ 
of  men. 

As  to  the  serious  and  devout  Christian,  Mho  has 
felt  the  transforming  power  of  the  religion  of  Jesus 
Christ,  and  has  experienced  the  internal  and  convin- 
cing evidence  of  the  truth  of  the  Divine  Scriptures,  the 
treatise  referred  to,  will  rather  have  a  tendency  to  in- 
crease his  faith,  and  inflame  his  fervent  zeal  in 
his  master's  cause,  while  he  beholds  this  vain  attempt, 
to  ridicule  and  set  at  nought,  the  great  objects  of  his 
hope  and  joy,  by  one  who  plainly  discovers  a  total  ig- 
norance of  every  principle  of  true  Christianity,  as  re-, 
vealed  in  the  Scriptures. 

The  vanity  and  confidence  often  produced  by  an, 
appearance  of  superior  knowledge  and  laborious  in- 
vestigation, will  sometimes  lead  even  wise  men, 
undesignedly,  into  a  supercilious  and  dogmatical 
mode  of  argumentation,  on  subjects,  which  they  per- 
suade themselves  they  fully  comprehend  :  hence  some 
apology  may  be  made  for  their  errors;  and  even  the 
faulty  manner  of  managing  the  argument  may  be  for- 
given. But,  as  to  the  performance  before  us,  the 
author  has  proved  himself  to  be  totally  ignorant  of  the 
subject  he  has  undertaken  to  elucidate,  not  only  as  to 
the  intrinsic  merit  of  the  question,  but  also  the  ideas 
and  terms, M'hich  its  advocates  have  been  known  always 
to  hold  up  and  use,  as  expressive  of  their  sense  and 
meaning  of  it.  He  has  undertaken  to  explain,  what 
he  does  not  appear  to  have  endeavoured,  by  proper  in- 
vestigation and  consideration,  to  understand;  and  at 
the  same  time  he  has  reviled  and  abused  a  sul^ject  of 
serious  and   solemn  importance,  in  the    estimation- 


[     28     ] 

of  maiiy  of  the  most  learned  and  best  men,  that  ever 
lived. 

This  shews  not  only  a  wicked  and  perverse  tem- 
per of  mind,  but  a  degree  of  forward  and  indecorous 
pertinacity,  that  ought  not  to  be  countenanced  by  any 
lover  of  mankind. 

Argumentative  investigation  is  one  thing ;  but  ig- 
norant declamation^and  ridicule  is  another. 

The  miraculous  facts  of  revelation,  one  might 
suppose,  would  have  led  every  serious  mind  to  be- 
lieve, that  human  wisdom  could  not  have  devised  the 
plan  of  the  Gospel ;  and  that  the  prudent  and  cautious 
mind,  however  darkened  by  the  doubts  and  objections 
of  men  of  the  world,  would  at  least  have  waited  with 
some  degree  of  patience,  till  the  understanding  should 
be  farther  opened,  by  the  fulfilment,  or  failure,  of  the 
facts  foretold,  as  taking  place  before,  and  preparatory 
to,  the  second  coming  of  Christ.  That  awful  and  im- 
portant period  is  approaching.  The  express  declara- 
tions of  Omniscience,  as  contended  by  the  friends  of 
prophecy,  are  fast  fulfilling.  In  the  mean  time,  as  has 
been  observed  by  an  able  writer,  "  let  critics  and 
learned  men  of  all  kinds,  have  full  liberty  to  examine 
the  sacred  books,  and  let  us  be  sparing  in  our  censures 
of  each  other — ^let  us  judge  nothing  (rashly)  before  the 
time,  until  the  Lord  come,  and  then  shall  every  man 
have  praise  of  God.  Sobriety  of  mind,  humility  and 
piety,  are  requisite  in  the  pursuit  of  knowledge  of 
every  kind,  and  much  more  in  that  which  is  sacred."* 
But  this  rational  principle,  ought  not  to  lead  us  to 

*  Hartley. 


[     29     ] 

countenance  any  person  in  abusing  sacred  things,  and 
misrepresenting  important  facts,  whereby  the  ignorant 
may  be  deceived,  and  the  searchers  after  truth  be  led 
out  of  the  way.  However,  it  may  justify  critical  ex- 
amination and  free  inquiry,  it  cannot  support  the 
vicious  mind  in  reviling  serious  things,  ridiculing  as 
visionary,  facts  and  principles  established  by  the  expe- 
rience of  ages,  or  palming  on  us  dogmatical  assertions 
for  serious  truths. 

'  To  enter  into  a  minute  and  candid  disquisition  of 
any  and  every  subject,  which  interests  the  welfare  of 
our  fellow  men,  as  rational  and  accountable  creatures, 
and  that  Math  boldness  and  decency,  is  the  part  of  a 
noble  mind ;  but  to  treat  those  things  as  jests  and 
fables  of  children,  which,  in  the  contemplation  of  his 
opponents,  are  considered  as  involving  infinite  and 
eternal  consequences,  is  inexcusable,  and  will  admit  of 
no  palliation. 

If  the  most  important  communication  should  be 
made  to  an  unlettered  Englishman,  in  the  Greek  lan- 
guage, it  would  not  be  thought  harsh  to  say,  that  he 
did  not  understand  it,  though  he  had  been  in  the  habit 
of  hearing  Greek  spoken  ever  so  long ;  and  an  attempt 
by  him  to  explain  the  communication,  without  having 
endeavoured  to  learn  the  language,  would  be  thought 
little  short  of  idiotism.  Why  then  should  a  man  be 
countenanced  by  the  public  attention,  in  his  animad- 
versions on  any  subject  of  which  it  does  not  appear, 
that  he  has  ever  entertained  one  just  idea ;  not  even  of 
the  language  of  its  authors  ?  How  comes  it  to  pass, 
that  in  every  other  science,  except  that  of  religion,  it 
is  necessary  to  become  a  learner,  before  it  is  expected 
to  be  understood.  Principles,  axioms,  and  definitions, 


[     30     ] 

must  be  settled  and  established,  before  men  will  fonrt 
conclusions,  or  adopt  decided  sentiments  on  important 
subjects  of  civil  or  moral  obligation :  but,  as  to  re- 
vealed religion,  every  vain  sophist  and  pretender,  not 
only  undertakes  to  give  an  opinion  on  its  all  interest- 
ing doctrines,  but  even  dogmatically  to  deny  and  con- 
temn its  essential,  well  attested  facts  and  historical 
occurrences,  which  have  stood  the  test  of  the  severest 
and  most  critical  examination.  At  the  same  time, 
these  pretenders  to  knowledge,  have  never  given 
themselves  the  trouble  of  inquiring  into  the  A.  B.  C^ 
of  religion,  the  alphabet  of  the  Divine  Scriptures. 

What  is  there  in  the  nature  of  revealed  religion, 
when  compared  with  other  sciences,  and  the  present 
degraded  state  of  human  nature,  that  a  man  should 
comprehend  all  its  great  and  important  truths,  without 
labour  and  investigation,  whilst  most  subjects,  even  of 
human  knowledge,  are  not  to  be  obtahied  but  by  in- 
dustrious application,  with  all  the  aids  of  learning  and 
experiment  ? 

It  is  my  present  design  then,  to  make  a  few  ob- 
servations on  the  work  before  us,  in  a  manner  that 
may  serve  as  a  trial  of  its  merits  by  the  rules  of  com- 
mon sense ^  and  to  this  the  author  ought  not  to  have 
any  reasonable  objection,  as  all  his  pretensions  to  ce- 
lebrity are  founded  on  the  assumption  of  that  title.* 

In  doing  this,  I  shall  confine  myself  to  a  few  essen- 
tial facts  of  the  Gospel,  on  v/hich  all  the  rest  depend, 
and  which  are  denied  and  ridiculed  in  this  pamphlet. 
I-  shall  examine  the  arguments  attempted  therein,  (if 


*  Referring  to  a  well  known  publication  of  his,  previous  to  the  decta- 
ration  of  our  independence,  entitled,  "  Common  Seme." 


[      31     ] 

aiiy  of  them  can  deserve  so  respectable  a  name)  inde- 
pendent of  the  artful  language  in  which  they  are 
dressed  ;  and  endeavour  to  expose  the  falsehoods  made 
use  of  to  give  a  sanction  to  impious  and  delusive 
sophistry. 

The  object  being  to  convey  rational  and  honest  in- 
formation, on  a  subject  all- important  to  the  everlasting 
interests  of  my  fellow-men,  and  not  personal  fame  or 
reputation — to  guard  the  young  and  uninformed  from 
the  dangerous  vortex  of  infidelity,  I  shall  feel  myself  at 
perfect  liberty,  in  the  prosecution  of  this  design,  to 
draw  knowledge  from  every  source — to  borrow  from 
any  treasury,  that  I  shall  consider  more  productive 
than  my  own ;  and  where  I  find  superior  abilities  and 
greater  extent  of  information  than  I  can  pretend  to,  I 
shall  not  only  use  the  ideas  of  such  authors,  but  their 
language,  if  thereby  the  great  end  of  my  undertaking 
may  be  promoted  ;  I  mean  a  conviction  of  the  truth, 
in  the  minds  of  those,  into  whose  hands  it  may  fall. 


THE  AUTHOR 


OF    THE 


AGE  OF  REASON'S 
INTRODUCTION  TO  HIS  WORK; 


SHEWN    TO    BE    WITHOUT 


PROOF  OR  ARGUMENT. 


1  HE  author  of  the  Age  of  Reason,  in  all  the 
pride  and  obstinacy  of  infidelity,  introduces  his  objec- 
tions to  the  Christian  system,  by  an  exhibition  of  his 
o\Mi  creed,  both  affirmatively  and  negatively,  as  if  his 
established  character  for  sobriety,  integrity,  and  ex- 
emplary moral  conduct,  entitled  him  to  the  respect  and 
veneration  of  his  fello^v^- citizens,  and  the  world  at 
large.  In  an  authoritative  manner,  he  declares,  that 
he  does  not  believe  in  the  creed  of  the  Jewish  church, 
the  Roman  church,  the  Greek  church,  nor  of  any 
church  he  knows  of.  From  this  declaration,  or  rather 
from  this  his  disbelief,  it  would  seem,  as  though  he 
intended,  we  should  infer,  that  the  benevolent  author 
of  our  being,  hath  left  mankind  in  total  ignorance  of 
the  nature  of  the  worship  he  requires  from  them  ;  and 
tliat  till  the  worship  that  has  prevailed  in  the  world 

E 


[     3*     ] 

since  the  creation,  till  the  present  time,  has  been 
founded  in  error  and  deception.  But  the  concluding 
part  of  this  his  extraordinary  creed,  is  as,  if  not  more 
extraordinary  J  "  that  his  own  mind  is  his  own 
church."* 

Among  all  nations,  the  idea  of  a  church,  imports 
a  society  or  body  of  rational  beings  united  together  for 
the  pui-pose  of  ^vorshiping  God,  agreeably  to  some  es- 
tablished rule  or  system,  agreed  upon  by  them  as  most 
acceptable  to  the  Deity.  What  then  are  we  to  un- 
derstand by  this  profound  casuist's  assertion,  that  "his 
ov.n  mind  is  his  own  church?'^ — A  man  so  well  ver- 
sed in  the  language  necessary  to  communicate  distinct 
ideas  of  his  subject,  must  be  an  able  interpreter  of  reli- 
gious doctrines. 

Another  position  of  his  introduction  is  as  void  of 
principle,  as  that  abo\'e  mentioned.  He  asserts  "that 
infidelity  does  not  consist  in  believing  or  disbelieving; 
but  in  professing  to  believe,  what  he  does  not  believe." 
What  jargon  is  this,  to  substitute  hypocrisy  for  infide- 
lity !  Thus  a  man  really  and  professedly  denying  the 
being  of  a  God,  and  the  obligations  of  revealed  reli- 
gion, is  not  guilty  of  infidelity:  but  if  a  man  profess- 
es to  disbelieve  a  system,  for  special  purposes  of  his 
own,  though  really  and  truly  in  his  conscience, he  does 
fully  believe  the  truth  of  such  system,  he  is  an  un- 
believer in  tliat  system,  an  infidel  and  does  not  be- 
lieve it. 


*  One  of  the  principles  of  the  illuminati  in  France,  at  the  head  of  which 
among  others,  was  Talleyrand  Perigovd,  bishop  of  Autun,  was  "  That 
every  man  was  his  own  God — his  own  lawgiver — and  amenable  only  to 
himself." — Vide  Smit/Zs  letter  to  tie  editor  of  Dr.  Robertson  on  the  illuminati. 


[     35     ] 

I  know  of  no  way  of  accounting  for  this  absurdity^ 
but  by  supposing  that  our  author  has  a  secret  wish, 
hereafter  to  be  reckoned  among  the  believers  in  the 
Christian  system,  though  he  now  openly  denies  every 
word  of  it.  From  this  creed  of  our  author,  some  pro- 
per expectations  may  be  formed  of  the  residue  of  this 
curious  performance. 

His  observation  on  revealed  religion,  in  this  part 
of  his  work,  is  also  false  in  fact,  viz.  ''That  every  re- 
ligion has  established  itself  by  pretending  to  some  spe- 
cial mission  from  God,  communicated  to  certain  in- 
dividuals, as  Moses,  Christ  and  Mahomet,  as  if  the 
way  io  God  was  not  open  to  every  man  aVikey 

This  conclusion,  unfounded  in  truth,  seems  parti- 
cularly designed  to  prepare  the  way,  as  an  excuse  for 
his  ignorance  of  the  Christian  system,  and  to  counte- 
nance his  animadversions  on  religion,  \\  ithout  being 
at  the  trouble  of  investigating  its  nature  and  tendency.  \ 
But  facts  are  asserted  in  this  whole  work,  with  an  un- 
common defect  of  modesty,  under  the  apparent  ex- 
pectation that  the  world  will  take  them  as  established 
upon  the  bare  assertion  of  the  author. 

It  is  true  that  Moses,  Christ  and  Mahomet,  ail 
claimed  the  authority  of  a  divine  mission  :  but  is  it 
supposable  that  our  author  has  ever  read  with  atten- 
tion the  respective  histories  of  these  celebrated  cha- 
racters, and  yet,  that  he  could  allow  himself  to  make 
the  abo\c  obser\ation  to  the  Christian  world  with  a 
view  of  placing  them  all  on  a  footing.  Docs  it  follow 
that,  because  wicked  men  will  be  u:uiltv  of  counter i 
feiting  the  most  valuable  paper,  that  therefore  the  ori- 
ginal and  the  counterfeit  are  to  be  considered  as  equal- 
ly genuine?    Or  docs  not  rather  the  existence  of  the 


[     36     ] 

counterfeit,  prove  the  reality  of  the  original  ?  Did  not 
Moses  and  Christ  show  their  divine  mission,  not  only 
by  the  nature  and  effects  of  their  doctrines  and  pre- 
cepts, with  unblemished  purity  of  life  and  manners  ; 
but  also  by  doing,  iii  the  presence  of  all  the  people, 
works,  that  no  other  men  ever  did ;  and  by  appealing 
to  them  as  the  visible  manifestations  of  Heaven,  in 
confirmation  of  their  claim,  in  which  the  multitudes 
could  not  be  deceived  ?  But  Mahomet  aimed  to  esta- 
blish his  pretensions  to  divine  authority,  by  the  pow- 
er of  the  sword  and  the  terrors  of  his  government ; 
while  he  carefully  avoided  any  attempts  at  miracles  in 
the  presence  of  his  followers,  and  all  pretences  to  fore- 
tell things  to  come.  His  acknowledging  the  divine 
mission  of  Moses  and  Christ  confirms  their  authority 
as  far  as  his  influence  will  go,  while  their  doctruies 
entirely  destroy  all  his  pretensions  to  the  like  autho- 
rity. His  doctrines  and  precepts,  are  calculated  to 
gratify  the  prejudices  of  every  party,  and  to  confirm 
them  in  the  established  principles  of  a  fanciful  reli- 
gion. To  the  Jews  he  was  a  disciple  of  Moses, — to 
Christians,  he  was  a  believer  in  the  prophetic  charac- 
ter of  Jesus  Christ,  while  he  indulged  the  heathen 
inhabitant  of  Arabia  in  sensual  ideas,  that  were  most 
captivating  and  pleasing  to  the  human  heart.  Instead 
ot  doctrines  and  precepts  inculcating  the  entire  reno- 
vation of  our  natures — the  becoming  a  new  creature 
and  overcoming  the  world: — Instead  of  a  felicity  con- 
sisting of  pure  and  spiritual  pleasures,  "did  he  not 
establish  a  system  of  carnal  indulgences,  ever  grateful 
to  the  natural  man,  founded  in  the  fascinating  allure- 
pients  of  its  promised  rewards  ? — In  their  agreeable- 
liess  to  the  propensities  of  corrupt  nature  in  general, 


[     37     3 

and  to  those  of  the  inhabitants  of  warm  climates  in 
pai'ticular, — in  the  artful  accommodation  of  its  doc- 
trines and  its  rites  to  the  preconceived  opinions,  the 
favourite  passions,  and  the  deep  rooted  prejudices  of 
those  to  whom  it  was  addressed."* 

Mahomet's  pretensions  to  inspiration  and  the  sub- 
mission of  the  people  to  his  authority,  in  the  degree 
in  which  they  are  found,  as  has  been  observed  by  Mr. 
Hartley,  may  be  accounted  for,  from  the  then  circum- 
stances of  things,  vvdthout  having  recourse  to  real  in- 
spiration, and  particularly  if  we  admit  (as  Mahomet 
did)  the  revelations  related  and  intimated  by  Moses, 
with  his  own  divine  legation.  It  will  appear  that 
Mahomet  copied  much  of  his  scheme  from  them,  to 
make  it  palatable  to  those  he  meant  to  attach  to  his 
interests,  which  is  a  strong  argument  in  favour  of  the 
Mosaic  and  Christian  systems.  There  is  no  other 
instance  (than  that  of  the  Mosaic  code)  of  a  body  of 
laws  being  produced  at  once,  and  remaining  without 
addition  afterwards ; — but  those  of  Mahomet  and 
other  impostors  have  generally  been  compiled  by  de- 
grees, according  to  the  exigencies  of  the  states, — 
the  prevalence  of  particular  flictions ;  or  the  authori- 
ty who  governed  the  people  at  his  own  will. 

Mahomet  made  his  laws,  not  to  curb,  but  humor 
the  genius  of  the  people ;  they  were  therefore  altered 
and  repealed  from  the  same  causes.  Whereas  the 
body  politic  of  the  Israelites  took  upon  itself  a  complete 
form  at  once,  conformable  not  only  to  its  then  present 
necessities  in  a  wilderness,  but  to  all  its  future  cir- 
cumstances, when  settled  in  a  regular  government, 

•  White, 


[     38     ] 

surrounded  by  neighbouring  nations,  in  the  land  of 
Canaan;  and  has  preserved  the  same  form,  in  a  great 
measure  to  the  present  time,  and  that  under  the  high- 
est external  disadvantages,  which  is  an  instance  witli- 
out  a  pai'allel. 

The  doctrines,  and  Avhole  system  of  the  Gospel, 
breathe  also  a  quite  different  spirit,  from  those  changes 
and  accommodations  to  human  passions,  which  have 
been  always  calculated  to  answer  the  end  of  merely 
temporal  governments :  its  language  has  ever  been, 
"  if  any  man  shall  add  unto  these  things,  God  shall 
add  unto  him  the  plagues  that  are  written  in  this 
book;  and  if  any  man  shall  take  away  from  the  words 
of  this  book,  God  shall  take  away  his  part  out  of  the 
book  of  life,  and  out  of  the  holy  city,  and  from  the 
things  which  are  written  in  this  book."* 

Moses  appealed  to  the  miracles  done  in  Eg}^pt,  be- 
fore Pharaoh,  his  court,  the  Avise  men,  and  the  whole 
congi-egation  of  the  children  of  Israel — to  their  pas- 
sage through  the  Red  Sea — to  the  pillar  of  fire  by 
night,  and  the  cloud  by  day,  attending  them,  not  once 
or  tu-ice,  but  through  their  whole  journeyings  in  the 
wilderness — to  the  thunders  and  lightnings,  and  the 
voice  of  God  speaking  from  the  mount — to  forty 
years  experience  of  miracles  and  prophecies — while 
Christ  raises  the  dead — heals  the  sick — feeds  the 
hungTy — makes  the  lame  to  walk,  and  the  blind  to 
see — commands  the  winds  and  the  waves,  and  they 
obey  him — foretells  the  events  that  shall  happen  to 
his  church  for  2000  years  to  come,  in  proof  and  con- 
fb'mation  of  his  having  come  from  God,  and  possess- 

*  lid  Rev.   18  and  ly. 


C     39     ] 

ino"  divine  authority.  And  now,  where  is  the  compa. 
rison  between  the  supposed  prophet  of  Mecca,  and  the 
Son  of  God ;  or  with  what  propriety  ought  they  to  be 
named  together?  "  The  men  of  Nineveh  shall  rise  up 
in  the  judgment  with  this  generation,  and  shall  con- 
demn it;  for  they  repented  at  the  preaching  of  Jonah; 
and  behold  a  greater  than  Jonah  is  here."*  The  dif- 
ference betAveen  these  characters  is  so  great,  that  the 
facts  need  not  be  further  applied. 

The  conclusion  of  our  author's  observation,  "  that 
the  way  to  God,  is  open  to  every  man  alike,"  is 
equally  unfounded,  on  his  own  principles  and  repre- 
sentation. Such  are  his  vanity  and  confidence,  that 
he  does  not  even  pretend  to  cover  his  presumption, 
by  an  attempt  to  produce  proof  of  his  position,  either 
from  facts  or  argument ;  or  to  show  from  whence  he 
gets  his  information,  or  to  assign  reasons  for  his 
assertions ;  but  he  proceeds  at  once,  to  build  his  sys- 
tem of  objections  upon  them,  as  undisputed  data  ;  and 
concludes  his  readers  must  receive  conviction,  on  the 
first  blush  of  the  argument.  The  fact  asserted  is, 
*'  that  the  way  to  God,  is  open  to  every  man  alike." 
This  assertion  has  been  heretofore  often  made  by  in- 
fidels, and  as  often  answered :  it  is  contradicted  by 
every  man's  daily  experience,  as  well  as  by  a  diou- 
sand  fatal  and  melancholy  examples. 

If  mankind  were  found  in  a  state  of  perfect  recti- 
tude and  innocence,  free  from  all  the  dreadful  conse- 
quences of  sin  and  iniquity,  such  an  assertion  might 
be  made  with  more  propriety.  But,  not  to  mention 
the  fatal  apostacy  of  man  from  the  original  purity  of 
his  nature,  which,  although  proved  by  all  his  actions, 

•  Luke,  II — 32. 


[     40     ] 

yet  I  well  know  is  denied  by  infidels  in  general,  and 
by  some  who  call  themselves  Christians  ;  *  I  appeal  to 
every  man's  observation,  as  convictive,  that  our  au- 
thor's position,  on  his  own  principles,  is  false  in  fact. 
He  himself  allows,  in  page  35  of  his  pamphlet, 
"  that  there  is  a  revelation,  the  word  of  God,  in  the 
creation  we  behold."  And  again,  in  page  36,  "  It  is 
only  in  the  creation,  that  all  our  ideas  and  conceptions 
of  a  word  of  God,  can  unite." 

Every  man  must  and  will  acknowledge,  the  various 
and  differing  powers  of  the  human  mind,  in  different 
persons,  from  the  idiot,  to  the  philosopher,  most  fa- 
mous for  his  wisdom  and  application.  And  can  any 
man  of  reflection,  be  ignorant,  that  the  way  to  God, 


*  The  radical  corruption  of  human  nature,  is  one  of  those  truths, 
which  their  very  plainness  i-enders  it  the  less  easy  to  support  by  formal 
proofs.  If  a  person  be  unmoved  by  the  decisive  arguments  which  press 
upon  him  every  moment,  at  every  turn,  you  can  scarcely  know  in  what 

manner   to  address  him  on  the  subject. Let  any  one  look    diligently 

into  their  own  minds,  and  they  will  be  convinced,  that  the  continual  in- 
disposition to  righteousness,  and  proHeness  to  transgression,  which 
they  will  discover  there,  can  be  ascribed  to  no  other  cause.  Let 
them  behold  what  passes  in  the  world  around  them,  and  they  will  be  sa- 
tisfied, that  the  prevailing  wickedness  of  mankind,  can  be  traced  to  no 
other  source.  They  will  perceive,  that  in  this,  as  in  every  other  instance, 
reason  and  experience  unite  in  bearing  testimony  to  the  truth  of  the  word 
of  God. — Gisborne's  Familiar  Survey  of  the  Christian  Religion — 14. 

The  late  discoveries  in  the  Eastern  World,  greatly  add  to  the  testi- 
mony relative  to  this  subject.  Mr.  Maurice  says,  "  From  the  whole  of  the 
preceding  statement,  it  must  be  evident  to  every  reader,  that  the  Br<ihmins 
are  no  strangers  to  the  doctrine  esteemed  absurd  in  some  Christian  couH' 
tries,  but  admitted  by  the  Brahmins  from  time  immemorial,  that  of  original 
tin.  It  is  their  invariable  belief,  that  man  is  a  fallen  creature. — The  doc- 
trine is  universally  prevalent  in  Asia,  and  originally  gave  birth  to  the 
persuasion,  that  by  severe  sufferings,  and  a  long  series  of  probationary 
discipline,  the  soul  might  be  restored  to  its  primitive  purity. — They  had 
even  sacrifices  denominated  those  of  regeneration,  and  those  sacrifices  were 
alnaays profusely  itai:ied with  blood. — 5  vol.  Ind.  Antiq.  956 — 7. 


[     41     ] 

in  our  author's  sense  of  it,  is  not  alike  open  to  him, 
Avho  never  raised  his  thoughts  to  the  great  Author  of 
universal  nature,  or  contemplated  his  power,  wisdom, 
and  goodness,  in  his  works  of  creation  and  provi- 
dence ?  and  to  the  studious,  contemplative  philoso- 
pher, who,  pursuing  the  plastic  hand  of  nature 
through  all  the  streams  of  pure  benevolence  and  love, 
hath  been  led,  with  astonishment  and  surprize,  to  the 
inexhaustible  ocean  there,  in  holy  rapture,  to  love  and 
to  adore  ? 

Can  it  be  possible,  that  any  man  in  his  senses, 
should  suppose  this  way  to  God,  is  alike  open  to  the 
wretch,  who,  destroying  all  the  powers  of  nature  in 
debauchery  and  wickedness,  never  mentions  the  name 
or  attributes  of  the  great,  self-existing  First  Cause  of 
all  things,  but  to  deny  his  being,  or  to  blaspheme  his 
sacred  and  venerable  name ;  and  to  the  devout  and 
obedient  soul,  who,  sensible  of  his  own  natural  weak- 
ness and  insufficiency,  is  continually  casting  himself 
at  the  feet  of  Divine  Mercy,  and  humbly  supplicating 
for  grace  to  illumine  his  darkened  understanding,  and 
wisdom  to  direct  his  researches  into  the  things  of 
God  ? — Is  this  way  open  alike  to  the  man  who  is  blind 
and  deaf,  and  so  incapable  of  improving  the  revelation 
of  our  Author,  in  the  works  of  creation ;  and  to  him^ 
who,  enjoying  every  assistance,  both  physical,  moral, 
and  artificial,  sees  deeply  into  the  mysteries  of  nature  ? 
Are  the  enlightened,  philosophic  Newton,  or  Ritten- 
house,  and  the  wandering  savage  of  the  Missisippi, 
on  equal  terms,  with  regard  to  this  way  to  God  ?  Or 
the  poor  labourer,  confined  during  his  whole  life,  to 
some  mechanical  business,  for  the  bai'e  support  of  his 
nature ;  and  the  rich,  affluent  citizen,  who  can  devote 


[     42     ] 

both  time  and  fortune  to  the  investigation  of  nature, 
and  "  nature^s  God,  seen  through  all  his  works  ?'* 

These  observations,  not  only  teach  the  falsity  of 
the  position,  in  our  author's  sense,  but  fully  prove  the 
certainty  of  some  great  and  essential  change  \\Tought 
in  the  nature  and  state  of  man,  since  he  was  originally 
formed  by  his  merciful  Creator ;  and  show,  in  glowing 
colours,  the  ignorance  of  our  author  in  the  first  prin- 
ciple necessary  for  his  investigating  the  truths  of  the 
Christian  religion:  I  mean  his  omu  nature,  as  well  as 
the  sublime  doctrines  of  salvation  by  a  Redeemer, 
founded  upon  it. 

The  way  to  God,  even  under  the  express  and  po- 
sitive revelation  of  his  will,  manifested  in  the  life,  cha- 
racter, and  doctrines  of  Jesus  Christ,  requires  study, 
application,  instruction,  divine  grace,  and  continual 
improvement,  before  it  can  be  properly  sought  out, 
even  with  the  aid  of  the  sacred  Scriptures.  Do  the  ad- 
vocates of  the  Christian  system,  at  this  day  expect  to 
know  the  great  truths  of  their  holy  religion,  by  imme- 
diate inspiration,  while  they  acquire  the  knowledge  ol' 
every  art  and  science,  relative  to  human  things,  by  la- 
borious investigation?  Even  in  the  natural  \^  orkl,  God, 
who  created  man,  hath  made  him  a  dependent  crea- 
ture, so  that  it  is  necessary  for  his  support,  from  day 
to  day,  that  he  should  be  fed,  cloathed  and  covered 
irom  the  inclemency  of  the  weather;  but  does  any  man 
pretend  to  disbelicv^e  the  goodness  and  mercy  of  God 
towards  him,  because  he  cannot  exist,  without  cai'C, 
labour,  and  active  attention  to  his  various  wants? 
Must  he  not  plough,  and  sow,  and  reap,  and  defend 
himself  from  his  known  enemies,  or  perish  ?  Is  this 
ever  thought  a  solid  argument  against  the  superin- 


C     43     ] 

tendant  Providence  of  God,  or  his  abundant  goodness 
to  the  children  of  men? 

In  the  rehgion  of  the  Gospel,  the  Spirit  of  God  has 
been  promised  by  Jesus  Chi'ist,  to  lead  his  people  into 
all  truth ;  but  it  is  the  diligent,  the  active,  the  perse- 
vering and  sincere  inquirer,  who  is  encouraged  to 
depend  upon  this  heavenly  gift;  and  therefore  the 
apostle  exhorts  his  fellow  Christians  "  to  work  out 
their  own  salvation  with  fear  and  trembling,  for  it  is 
God,"  saith  he,  "  who  worketh  in  you,  both  to  will 
and  to  do,  of  his  good  pleasure." 

Nothing  short  of  consummate  vanity,  or  the  gross- 
est ignorance,  therefore,  could  lead  to  the  unfounded 
conclusion,  "  that  the  way  to  God,"  in  our  author's 
sense,  "  is  open  to  every  man  alike." 

The  author  of  the  Age  of  Reason,  having  thus 
introduced  himself  to  the  attention  of  his  readers,  and, 
as  he  supposed,  paved  the  way  to  a  sceptical  temper 
of  mind,  proceeds  to  his  objections  to  the  leading  facts 
of  revealed  religion. 


THE  VIRGIN  MARY. 


"  When  lam  told,^^  says  our  author,  "  that  a  woman,  called 
the  Virgin  Mary,  said,  or  gave  out,  that  she  was  with-child, 
•without  any  cohabitation  with  a  man ;  and  that  her  betrothed 
husband,  Joseph,  said  that  an  Angel  told  him  so,  I  have  a 
right  to  believe  them  or  not ;  such  a  circumstance  required 
a  much  stronger  evidence,  than  their  bare  ivordfor  it ;  hut 
we  have  not  even  this;  for  neither  Joseph  nor  Mary 
wrote  any  such  matter  themselves.  It  is  only  reported  by 
others,  that  they  said  so.    It  is  hearsay  upon  hearsay. ^^ 

1  HIS  gross  misrepresentation,  however  plausi- 
bly cloathed  in  artful  language,  is  unworthy  of  a  man, 
who  pretends  to  integrity  of  character,  and  to  write  for 
the  edification  of  mankind.  He  surely  has  never  taken 
the  pains  to  read,  with  attention,  the  narration  which 
he  thus  attempts  to  contradict ;  and  thereby  he  is  de- 
ceiving the  young  and  unlearned  reader,  in  matters  of 
serious  importance  to  his  best  interests. 

The  sacred  writings  of  the  Jews,  many  hundred 
years  before  Joseph  or  Mary  were  bom,  predicted,  in 
positive  terms,  tlie  extraordinary  event,  that  a  virgin, 
of  the  tribe  of  Judah,  should  conceive  and  bear  a  son, 
and  tliat  in  the  town  of  Bethlehem,  in  Judea.     It  was 


[    4^    3 

not  only  thus  early  promulgated,  but  became  a  prin-. 
ciple  firmly  believed  and  relied  upon  by  the  M^hole 
people  of  the  Je^vs,  for  many  generations;  and  was  the 
great  object  to  which  most  of  their  inspired  prophets 
directed  their  public  labours.  "  The  ancient  Jewish 
doctors  expected  their  Messiah  to  be  born  of  a  virgin ; 
therefore  it  was,  that  Simon  Magus,  who  set  hi  mself 
up  for  the  Messiah,  pretended  that  his  mother  Rachel, 
bore  him  without  tlie  loss  of  her  virginity."* 

Previous  to  this  mysterious  phenomenon,  the  time 
foretold  by  the  prophets  for  its  completion,  expired  ; 
and  many  other  circumstances  that  were  to  attend  it, 
actually  came  to  pass.  The  expectation  of  the  Jews, 
as  a  people,  and  the  learned  men  of  the  neighbouring 
nations,  who  were  acquainted  with  their  Scriptures, 
was  raised  to  the  highest  pitch,  by  the  fulfilment  of  the 
previous  events  foretold,  as  the  signs  of  the  approach- 
ing glory. 

Daniel  had  very  early,  and  while  he  was  a  resident 
in  Babylon,  by  his  prophetic  declaration,  foretold  the 
coming  of  the  Messiah  among  the  Jews,  at  the  end 
of  seventy  weeks,  or  four  hundi'ed  and  ninety  years> 
which  must  have  been  well  known  to  all  the  nations 
of  the  east— add  to  this,  that  the  Jews  were  then  scat- 
tered over  all  Asia,  Africa,  and  I^urope.  Tacitus,  the 
Roman  historian,  who  lived  in  the  first  century,  says,^ 
"  Many  of  the  Jews  were  persuaded,  fi^om  the  con- 
tents of  their  sacred  -writings,  tliat  the  eastern  country 
would  prevail,  and  that  from  Judea  would  come  those, 
who  were  to  have  the  sovereignty  of  the  whole 
world."t   Suetonius,  another  famous  historian  of  the 

*  Ruct.  Qiiestio«g  Almat.  lib.  ii.  ch.  x^,         f  LiU.v-.  cap.  xiii,  fol  56^. 


t    47     ] 

same  century,  says,  "An  ancient  and  unifonn  opinion 
had  prevailed  all  over  the  east,  that  it  was  destined 
for  the  people  of  Judea,  about  this  time,  to  rule  over 
the  world."*  Josephiis,  the  Jewish  historian,  men- 
tions the  same  thing;  and  further  says,  **  That  what 
principally  excited  the  Jewish  people,  the  wise  juen 
as  well  as  others,  to  the  war  with  the  Romans,  was  the 
expectation  of  a  great  deliverer  to  arise  among  them, 
who  should  obtain  the  empire  of  the  world."  He  also 
says,  "  That  when  Alexander  the  Great  was  at  Jeru- 
salem, the  prophecies  of  Daniel  were  pointed  out  to 
him,  by  Jaddus,  the  high  priest."!"  Dr.  Sykes  says, 
"  It  is  evident  that  this  opinion  was  fixed  and  settled; 
was  generally  received  among  the  Jews,  that  some  one 
of  their  nation  was  to  eet  universal  dominion.  It  is 
testified  on  all  hands,  by  heathens  and  by  Jews,  as  weU 
as  Christians,  and  consequently  cannot  be  denied." 

The  miraculous  event  is  made  known  to  the  sub- 
ject of  this  divine  grace  by  an  angel  from  Heaven. 
She  is  not  found  among  the  nobles  of  her  country,  or 
the  princes  of  her  tribe. — She  is  an  obscure  virgin 
^f  the  tribe  oS  Judah,  dwelling  in  die  despised  city  of 
Nazareth.  Her  betrothed  husband  receives  equal 
proof  of  the  awful  truth. — They  make  it  known  to 
their  friends. — It  is  confirmed  to  them  by  her  cou- 
sin Elizabeth,  who  had  previous  notice  from  the  same 
heavenly  messenger,  of  the  mercy  of  God  to  her  na- 
tion. They  are  necessarily,  tho'  undesignedly,  brought 
to  the  village  of  Bethlehem  by  the  public  authority  o4' 
the  government,  that  no  part  of  the  ancient  prediction 
should  be  unfulfilled. 

*  Da  Vh*,  Veep:  cli.  i^.  'f  Josephas,  vol. 


[     48     ] 

At  the  birth  of  this  v/ondrous  child,  certain  simple 
and  unsuspecthig  shepherds,  engaged  in  their  lawful 
and  innocent  occupations,  but  wholly  ignorant  of  any 
extraordinary  occurrence,  are  surprized  with  a  visit 
from  a  heavenly  choir,  and  informed,  in  the  most  sub- 
lime language  and  harmonious  strains,  of  the  love  of 
God  to  man. 

The  shepherds,  with  astonishment,  visit  the  stable 
and  the  manger  by  direction  of  the  messengers  of 
Heaven,  and  find  the  more  than  royal  babe,  agreeably 
to  their  information. — They  publicly  announce  the 
glad  tidings,  and  publish  abroad  the  fulfilment  of  an- 
cient prophecy. 

The  wise  men  from  a  distant  and  eastern  country, 
under  the  influence  of  tradition,  added  to  a  divine  re- 
velation, and  the  supernatural  appearance  and  direc- 
tion of  a  new  star  in  the  Heavens,  attend  the  new  born 
babe  with  magnificent  presents,  and  hail  him  king 
of  the  Jews.* 

Chalirdius  the  Platonist,  a  pagan  historian  who 
wrote,  soon  after  the  coming  of  Christ,  his  Commen- 
tary on  Timaeus,  says,  "There  is  another  more  holy 
and  more  venerable  history,  which  relates  the  appear- 


•  Abiil-Pharaglus,  an  Arab  writer  mentioned  in  the  Historia  Dynasta- 
rium,  page  54,  tells  us,  that  "  Zoroaster,  the  head  of  the  Persian  magians, 
(or  clergy)  foretold  to  his  noagians  the  coming  of  Christ,  and  that  at  the 
time  of  his  birth  there  should  appear  a  wonderful  star,  which  should  shine 
by  day  as  well  as  by  night,  and  therefore  left  it  in  command  with  them, 
that  when  that  star  should  appear,  they  should  follow  the  directions  of  it, 
and  go  to  the  place  where  he  should  be  born,  and  there  offer  gifts  and  pay 
their  adoration  unto  him  :  And  that  it  was  by  this  command  that  the  three 
wise  men  came  out  of  the  east — that  is,  out  of  Persia,  to  worship  Christ  in 
Bethlehem."  Dean  Prideaux  says,  this  author,  though  an  Arab,  professed 
the  Christian  religion,  and  supposes  it  as  most  likely,  that  hc  took  this  idea 
from  them,  though  he  assigns  no  reasons  fof  his  belief. 


[     49     ] 

ance  of  a  new  star,  not  to  foretel  diseases  and  death, 
but  the  descent  of  a  venerable  God,  wlio  was  to  pre- 
serve mankind,  and  to  shov/  favour  to  the  affairs  of 
mortals ;  which  star  the  wise  men  of  Chaldasa  observ- 
ing as  they  travelled  in  the  night,  and  being  very 
well  skilled  in  viewing  the  heavenly  bodies,  they  are 
said  to  have  sought  after  the  nev/  birth  of  this  God; 
and  having  found  that  majesty  in  a  child,  they  paid 
him  worship,  and  made  such  \'0v,'s  as  v/cre  agreeable 
to  so  great  a  God." 

Baalam,  on  the  arrival  of  the  Israelites  from  Egypt 
into  the  wilderness,  had  prophesied  of  the  coming 
Messiah, by  declaring,  that  "a  star  should  come  out  of 
Jacob,  and  a  sceptre  rise  out  of  Israel;"  and  no  doubt 
but  the  knowledge  of  this  prophecy  was  preserved  in 
the  east,  and,  with  other  historical  facts,  handed  down 
by  tradition.  The  people  of  the  east  had  also  the  ad- 
vantage of  the  knowledge  and  piety  of  Melchizedeck, 
Abraham,  Lot,  Isaac,  Jacob  and  Job,  and  his  friends  ; 
the  worship  and  example  of  the  Hebrews  in  Egypt— 
the  account  of  all  the  miracles  performed  by  Moses — - 
their  supernatural  deliverance  from  that  house  of  bon- 
dage— the  remarkable  destruction  of  the  Egyptians  in 
the  sea — the  miraculous  support,  in  the  wilderness,  of 
three  millions  of  souls  for  forty  years,  with  their  un* 
exampled  success,  against  all  the  united  force  of  the 
kings  of  Canaan,  with  their  numerous  hosts,  accord* 
ing  to  the  express  predictions  of  Moses — the  final 
settlement  of  the  Hebrews  in  the  promised  land — the 
celebrity  of  David,  Solomon,  and  the  kings  of  Judah 
and  Israel — the  conduct  and  prophecies  of  Daniel, 
Isaiali,  Jeremiah,  and  other  prophets — v.ith  all  the  va- 
rious decrees  of  the  kings  of  Babylon,  acknowledging 

G 


C     50     ] 

the  God  of  Israel,  to  be  the  God  of  all  the  earth,  ast 
did  many  of  the  neighbouring  nations  from  time  to 
time.  All  these  extraordinary  means  of  knowledge, 
and  tlic  occurrences  consequent  thereon,  must  have 
turned  the  attention  of  the  wise  men  of  every  nation, 
to  the  history  and  religion  of  a  people  thus  favoured  of 
God;  and  hereby  it  is  reasonable  to  suppose  they  be- 
came acquainted  with  the  leading  facts  of  revelation. 

Strabo,  another  heathen  historian,  in  his  16th 
book,  mentions  Moses  and  the  ancient  Jews  ^  with 
commendation.  He  says,  "  That  many,  in  honour  to 
the  divine  majesty,  went  out  of  Egypt  ^\'ith  Moses, 
rejecting  the  worship  of  the  Egyptians  and  other  na- 
tions, inasmuch  as  Moses  had  instructed  them  that 
God  Avas  not  to  be  worshipped  by  any  image,  and  that 
he  ^^  ould  re^'eal  himself  only  to  the  pure  and  vir- 
tuous." He  observes,  *'  That  Moses  had  great  suc- 
cess in  the  establishment  of  his  government,  and  the 
reception  of  his  laws,  among  the  neighbouring  na- 
tions; and  that  his  successors,  for  some  ages  pursued 
the  same  methods,  being  just,  and  truly  religious." 

Varro,  the  most  learned  Romai?  historian,  though 
a  heathen,  much  approved  of  tlie  Jewish  worship,  as 
being  free  from  that  idolatry,  which  he  could  not  but 
dislike,  in  the  heathen  religion.* 

Abraham,  Isaac,  Jacob  and  Joseph,  were  mention- 
ed of  old  in  Philo  Biblyus,  out  of  Sanchionathan,  who 
wrote  4ibout  200  years  after  Moses — in  Berosus,  a 
priest  of  Bclus,  who  lived  about  300  years  before 
Christ — Hecataius — NicolausDamascenus — Artipa- 
nus — Eupolemus — Demetrius — tlie  Orphic  verses— f 

•  St.  Aug.  in  Civ.  Dei,  lib.  iv.  ch.  xv\i. 


[     SI     ] 

and  in  Justin,  out  of  Trogus  Pompaeius  ;  all  of  whom 
relate  the  history  of  Moses,  and  his  principal  acts.* 

This  fact  is  also  confirmed  by  the  language  of  Ru- 
hab,  the  harlot  of  the  city  of  Jericho,  to  die  spies. 
*'  And  she  said  unto  the  men,  I  know  that  the  Lord 
hath  given  you  the  land,  and  that  your  teiTor  has 
fallen  upon  us,  and  that  all  the  inhabitants  of  the  land 
faint  because  of  you:  for  ive  have  heard  how  the  Lord 
dried  up  the  water  of  the  Red-Sea  for  you,  when  ye 
came  out  of  Egypt;  and  what  ye  did  to  the  two  kings 
of  the  Amorites,  that  were  over  the  other  side  of  Jor- 
dan, Sihon  and  Og,  whom  ye  utterly  destroyed,  for 
the  Lord  your  God,  he  is  God  in  Heaven  abo\e,  and 
on  earth  beneath."t  The  learned  bishop  Tillotson 
says,  "  The  gentiles  had,  from  the  prophecies  of  the 
Sybils,  an  expectation  of  a  great  king,  that  was  to 
aj)pear  in  the  world."  So  Virgil  says,  '*  that  the  time 
of  Augustus  was  the  utmost  date  of  tliat  prophec}', 
ultima  cuincei  vcnit  jam  carminis  JEias.'* 

These  \\  ise  men  then,  imder  all  these  advantages, 
might,  on  the  appearance  of  this  star,  about  the  time 
of  the  completion  of  Daniel's  four  hundred  and  ninety 
years,  have  been  fully  convinced  of  the  truth  of  the 
prediction,  and  the  certainty  of  his  being  born,  who 
should  literally  become  the  king  of  all  the  earth. 
They  therefore  did  not  enter  Judea  in  a  secret  man- 
ner, or  make  a  mystery  of  their  mission.  Their 
application  is  not  to  the  paii:ies  concerned,  or  friends 
engaged  to  make  out  the  trudi  of  the  fact;  but  as  am- 
bassadors from  a  foreign  prince,  they  with  confidence 
apply  to  Herod,  the  king  of  the  country,  and  under  a 

•  Grot,  de  Vcit.  I  Joih.ia,  chap.  ii.  9th,  10th  and  11th  ver. 


[      52     ] 

convjction  of  the  certainty  of  their  mission,  with  an 
air  of  authority  demand  to  know,  *'  Where  is  he  thai 
is  born  king  of  the  yews  ?  for  we  have  seen  his  star  in 
the  east,  and  are  come  to  worship  him.''''  This  was 
unwelcome  and  alarming  news,  to  the  ciiiel,  jealous, 
and  tyrannical  Herod.  He  did  not  rejoice  in  the  glo- 
rious confirmation  of  all  their  hopes,  founded  on 
ancient  prophecy,  and  endeavour  to  countenance  the 
idea,  and  the  general  expectation  of  the  people,  but 
*"'  he  was  troubled,  and  all  Jerusalem  with  him." 
The  people  had  often  experienced  the  dreadful  effects 
of  revolts,  and  therefore,  without  considering  the  dif- 
ference between  these  times  and  events,  trembled  at 
the  extraordinary  tidings,  The  chief  priests  and 
scribes,  ai-e  all  solemnly  convened  by  the  king's 
order,  that  he  might  know  from  them,  with  precision, 
the  place  pointed  out  by  the  inspired  penmen  of  their 
sacred  ^\^ritings,  where  Christ,  or  their  e:j^pected  Mes-^ 
siah,  should  be  born.  They  do  not  hesitate  about,  ov 
deny  the  facts,  but  unanimously  answer,  "In  Beth- 
lehem of  Judea."  The  wise  men  no  sooner  receive 
the  answer,  than  they  repair  to  that  place,  and  lo !  the 
star,  which  they  had  seen  in  the  east,  again  appears  to 
them,  and  directs  to  the  most  unlikely  place  in  the 
>vorld,  in  hum^in  apprehension,  (a  stable  and  a  man^ 
ger)  to  look  for  a  royal  infant,  the  expectation  of  a 
great  nation,  and  the  hope  of  the  world. 

As  soon  as  this  e:j£traordinary  child  is  brought 
ipto  the  temple,  (most  likely  with  many  others,  with- 
out distinction)  Simeon  the  priest,  an  order  of  men 
among  the  Jev/s,  not  famous  for  countenancing  the, 
humble  Jesus,  and  Anna,  a  prophetess,  under  the  in- 
pucnce  of  a  prophetic  spirit,  single  out  the  blessed 


C     S3     ] 

child,  and  unite  their  testimony  in  ciDnfirmation  of 
tliis  supernatural  event. 

But  it  will  be  asked,  how  are  these  things  known, 
but  by  bare  "  hearsay  upon  hear  say  V 

I  answer,  these  are  facts  related  by  the  chosen  dis- 
ciples of  this  same  child,  who  was  thus  born  king  of 
the  Jews.  They  accompanied  him,  during  his  mi- 
nistry, and  received  their  knowledge  from  his  own 
information,  as  well  as  that  of  Joseph  and  Mar)*,  and 
by  the  inspiration  of  the  Holy  Spirit.  These  are  facts 
related  by  them,  not  in  a  secret  history,  or  in  a  cor- 
ner; not  for  their  private  or  personal  advantage  in  this 
life,  but  at  the  risk  of  their  reputation,  peace,  com- 
fort, and  even  of  their  lives.  Arnobius,  as  early  as 
the  third  century,  says,  "  that  it  is  extremely  impro- 
bable that  men  should  be  so  absurd  and  infatuated,  as 
to  agree  together  to  pretend  that  they  had  seen  things, 
which  they  had  not  seen;  especially  if  w^e  consider, 
that  the}^  were  so  far  from  making  any  advantage  of 
such  an  imposture,  that  they  exposed  themselves  to 
the  hatred  of  the  world  in  general." — Not  hundreds 
of  years  after  the  events,  but  during  the  life  of  their 
master,  and  immediately  on  his  death — in  the  life  time 
of  Mary,  if  not  of  Joseph  too  ;  and  most  likely  of  the 
shepherds  and  other  witnesses  of  these  extraordinary 
circumstances,  which  they  relate — of  numbers  who 
must  ha^'e  been  privy  to  the  visit  of  the  wise  men, 
priests,  scribes,  and  pharisees — to  the  cruel  slaugh- 
ter of  the  innocent  children  by  the  relentless  Herod — 
many  an  inconsolable  mother,  and  weeping  father, 
must  have  been  living  witnesses  of  these  important 
facts,  when  first  published  by  the  disciples  of  the  cru- 
cified Jesus,  to  an  astonished  world.     On  no  other 


[     54     ] 

natural  principle,  can  you  account  for  the  amazing 
success,  that  attended  the  preaching  of  a  poor  ilUte- 
rate  fisherman,  when  three  thousand  men  were 
brought  over  to  the  faith,  at  one  sermon.  It  is  most 
likely,  that  not  only  these,  but  thousands  more,  did 
then  testify  to  their  truth,  otherwise  the  apostles  must 
have  been  detected  in  the  most  shameful  imposition 
on  mankind,  if  they  had  been  false.  But  so  far  from 
this,  neither  scribes,  nor  pharisees,  with  other  learn- 
ed Jews,  who  always  discovered  so  much  inveteracy 
to  the  Christian  faith,  ever  pretended  to  controvert,  in 
that  day,  the  great  leading  facts  of  the  Gospel 
history. 

These  opposers  of  the  Chiistian  church,  had  the 
most  urgent  reasons  for  using  every  means  in  their 
power,  to  expose  the  falsehood  or  forgery  of  the  apos- 
tles, ifsuchhadbeenthecase.  The aposdes  condemned 
both  scribe  and  pharisee  for  their  unbelief,  hypocrisy 
and  formality — the  whole  body  of  the  Jews,  for  their 
darling  partiality  to  their  own  nation,  and  ceremonial 
law;  and  threatened  the  most  dreadful  punishment  in  a 
future  state,  upon  all.  Dr.  Priestley  very  properly 
observes,  that  "  We  believe  the  facts  recorded  in 
the  New-Testament,  not  on  the  evidence  of  four  per- 
sons, but  on  that  of  thousands,  who  were  well  ac- 
quainted with  the  facts,  and  by  whom  it  cannot  be 
denied,  the  contents  of  these  books  were  credited. 
The  books  called  the  Gospels,  were  not  the  cause^  but 
the  effects  of  the  belief  of  Christianity  in  the  first  ages: 
and  these  were  received  by  the  primitive  Christians, 
because  they  knew  beforehand,  that  the  contents  of 
them  were  true ;  consequently  the  leading  facts  of 
Christianity   will  always  remain   deserving   credit, 


L     55     J 

whatever  may  be  found  to  be  the  truth  concerning  the 
authenticity  of  particular  books.  The  circumstances 
of  the  Christian  church,  which  received  these  books 
and  transmitted  them  to  us,  were  such,  as  there  cannot 
be  a  doubt  with  respect  to  the  competency  of  their 
evidence;  because  they  were  published  in  the  life 
time  of  thousands  and  myriads,  who  were  as  compe- 
tent witnesses  of  the  facts  y  as  the  writers  themselves  ; 
and  there  cannot  be  any  question  of  their  veracity, 
unless  we  suppose  they  all  combined  to  tell  and  to 
propagate  a  falsehood,  to  their  own  prejudice,  and 
merely  to  impose  on  all  posterity — which  would  be  a 
greater  miracle,  as  being  more  contrary  to  what  we 
know  of  human  nature,  than  any  thing  recorded  in 
these  books."* 

But  what  can  our  author  say  to  the  confirmation 
of  all  these  great  events,  by  the  after  life  and  conduct 
of  Chi'ist  himself,  who  is  acknowledged  to  be  "  a  vir- 
tuous and  amiable  man,  and  a  preacher  of  the  most 
excellent  morality."!  He  acknowledged  his  mother 
on  the  cross,  and  declared  his  supernatural  birth  and 
high  original,  publicly  and  openly,  before  friends 
and  enemies. 

Let  any  candid  man,  with  a  mind  open  to  convic- 
tion on  rational  evidence,  take  up  the  account  of  this 
transaction,  as  related  by  the  apostle,  and  confirmed 
by  all  the  attendant  and  concurring  circumstances 
contained  in  the  sacred  writings,  and  let  him  say,  if 
he  could  then  presume  to  assert,  without  a  shadow 
of  truth,  that  the  birth  of  Jesus  Christ  of  the  Virgin 
Mar}'",  as  related  by  the  evangelists,  is  mere  hearsay ^ 

*  Letters  to  a  young;  man.  t  Paine. 


C     56     J 

or  rather  hearsay  upon  hearsay.  Did  not  the  writers 
of  the  Gospels  testify,  by  their  whole  conduct,  that 
they  were  men  of  integrity,  impartiality  and  virtue  ? 
Did  they  not  teach  and  inculcate  the  most  pure  and 
strict  morality  ever  taught  to  man,  and  that  on  pain 
of  the  utmost  displeasure  of  Almighty  God  ?  Christ's 
disciples,  says  the  learned  Jortin,  were  examples  of 
fervent  zeal  for  the  welfare  of  mankind — of  an  inof- 
fensive behaviour — of  disinterestedness  and  self-de- 
nial— of  indefatigable  industry — of  the  most  exten- 
sive charity — of  patience,  courage  and  constancy — 
and  of  a  regular  practice  of  all  they  taught.  The  first 
Christians  resembled  their  teachers  in  their  good  qua- 
lities, and  it  was  no  small  advantage  to  them,  in  their 
apologies  for  themselves  and  their  religion,  to  be  able 
to  appeal  boldly  to  their  innocence  and  integrity. — 
That  we  may  have  a  right  sense  of  this,  we  should 
consider  what  it  was  to  be  a  Cliristian  in  that  day, 
lest  we  be  deceived  by  the  vulgar  use  of  the  word, 
and  by  the  notion  which  we  at  present  entertain  about 
it.  To  be  a  Christian  at  that  time,  was  to  be  an  ex- 
ample of  well-tried  virtue — of  true  wisdom  and  con- 
summate fortitude;  for  he  surely  deserves  the  name 
of  a  gi'eat  and  good  man,  who  serves  God,  and  is  a 
friend  to  mankind ;  and  receives  the  most  ungrateful 
returns  from  the  world ;  and  endures  them  with  a 
calm  and  composed  mind ;  who  dares  to  look  scorn, 
infamy  and  death  in  the  face.  Whoever  stands  forth 
unmoved,  and  patiently  bears  to  be  derided  as  a  fool 
and  an  ideot — to  be  pointed  out  as  a  madman  and  an 
enthusiast ;  to  be  reviled  as  an  atheist,  and  an  ene- 
my to  all  righteousness  ;  to  be  punished  as  a  robber 
and  a  murderer — He  who  can  press  through  these 


[  "  ] 

trials,  is  a  conqueror  indeed;  and  what  the  world  calls 
courage,  scarce  deserves  that  name  when  compared  to 
this  behaviour.* 

Some  of  these  disciples  who  afterwards  -wrote  the 
Gospels,    were   personally   acquainted    with    Jesus 
Christ,  attended  him  during  his  life,  and  were  actual- 
ly concerned  in  many  of  the  events  they  relate.    They 
were  intimately  acquainted  with  Joseph  and  Mary ; 
and  one  of  them  took  Mary  to  his  own  house  after  the 
crucifixion,  at  the  request  of  his  dying  Lord,    and 
she  dwelt  with  him  for  fifteen  years.     The  brothers 
and  sisters  of  Jesus  Christ  after  the  flesh,  were  among 
his  disciples,   and  several  of  them  sealed  their  faith 
with  their  blood.    If  these  circumstances  did  not  con- 
stitute the  Apostles  the  most  proper  historians  to  re- 
cord the  life,   actions  and  doctrines  of  their  master, 
and  do  not  operate  as  a  strong  confirmation  of  the 
facts  they  relate,  I  know  not  what  human  testimon}', 
can  amount  to  proof:  neither  can  I  see,  what  reason 
there  can  be,  for  giving  credit  to  the  most  approved 
testimonies  either  of  nations  or  individuals. 

Our  author,  with  all  his  infidelity,  A\'ill  allow  in 
page  8,  "  that  no  one  will  deny  or  dispute  the  jwwer 
of  the  Almighty,  to  give  such  a  revelation,  if  he  plea- 
ses." He  acknowledges  that  there  was  such  a  man 
as  Jesus  Christ;  and  that  he  was  a  virtuous  and  amia- 
ble man.  "  That  the  morality  he  preached  and  prac- 
tised was  of  the  most  benevolent  kind."  These  are 
concessions,  more  than  sufllicicnt  to  overthrow  our 
author's  whole  system  of  objections,  and  his  infideli- 
ty founded  thereon. 

•   Discourse  on  tie  trials  of  the  Christian  T^clijion,   11  j. 
H 


[     58     ] 

That  Jesus  Christ  lived  in  the  reign  of  Tiberius 
Ceesar  and  suffered  death  under  the  Roman  governor 
Pontius  Pilate,  is  acknowledged — that  he  appointed 
during  his  life  a  set  of  men,  who  had  been  with  him, 
during  his  ministry,  to  publish  and  propagate  through- 
out the  M'orld,  to  Jew  and  Gentile,  the  doctrines  he 
had  tauglit- — the  miracles  he  had  performed  ;  and  the 
predictions  he  had  declared,  as  consequences  of  his 
death  and  resurrection,  is  scarcely  doubted  ;  he  plain- 
ly and  explicitly  foretold  to  them,  the  success  they 
should  meet  with  in  executing  their  commission, 
and  the  state  of  the  Jewish  and  Christian  churches 
till  his  second  coming  in  glory,  which  he  assured 
them  should  take  place — these  are  all  facts  too  notori- 
ous at  this  day  to  require  proof. 

That  this  same  Jesus  Christ  did  also,  during  his 
life,  promise  to  his  followers,  that  after  his  death  and 
resurrection,  he  would  send  his  holy  spirit  into  the 
hearts  of  his  disciples  and  followers;  whereby  they 
would  be  enabled  to  remember  whatever  he  had  told 
them  while  with  them  in  the  flesh  ;  and  by  whom 
they  should  receive  the  further  knowledge  of  those 
things,  which  they  were  not  then  prepared  to  bear,  is 
also  recorded  by  these  same  apostles.  Now  the  e- 
\  ent  has  happened,  as  it  was  foretold,  in  full  confir- 
mation of  the  truth.  That  this  promise  was  fulfilled 
in  the  presence  of  thousands  of  witnesses  of  all  nations, 
providentially  assembled  at  Jerusalem  at  the  feast  of 
Pentecost,  for  the  puq^ose  of  public  worship,  is  not 
only  recorded  by  them  as  historians,  but  the  after  suc- 
cess of  the  preached  Gospel,  in  all  the  neighbouring 
nations,  and  the  miraculous  powers  and  knowledge 
ol'  so  many  different  languages,  remaining  in  the  a- 


[     59     ] 

postles,  and  many  of  the  first  converts  to  Christianity 
for  more  than  one  hundred  years,  were  evident  de- 
monstrations of  the  truth  of  the  event.  By  this 
means  churches  were  founded  in  the  most  famous  ci- 
ties then  in  the  world,  and  men  of  all  ranks,  stations 
and  characters,  were  brought  by  the  force  of  these 
facts,  to  acknowledge  the  faith  as  it  was  in  Je- 
sus. So  public  and  notorious  was  the  descent 
of  the  spirit  on  the  Apostles,  that  three  thousand 
souls  were  added  to  the  church  in  one  day.  This 
happened  immediately  after  the  event  took  place ; 
and  many  of  them  must  have  had  a  previous  know- 
ledge of  the  facts  published  by  the  Apostles;  and  their 
belief,  at  that  time,  is  a  strong  confirmation  of  the 
veracity  of  those  facts.  The  descent  of  the  spirit, 
must  have  been  early  contradicted,  if  it  had  not  been 
founded  in  truth,  as  so  many  witnesses  were  appealed 
to  ;  but  even  the  high  priest  himself,  was  forced  to 
acknowledge,  "  that  unless  they  did  something,  all 
men  would  believe  on  him." 

It  ought  not  to  be  omitted  here,  that  the  whole 
plan  of  the  Gospel,  as  delivered  by  these  historians, 
is  far  superior  to  the  natural  abilities,  of  men  so 
ignorant  and  unlettered,  as  were  the  planners  and 
preachers  of  it — at  the  same  time,  they  boldly  declare, 
that  every  real  professor  shall  experience  in  himself 
such  powerful  effects  from  a  conformity  to  its  doc- 
trines and  precepts,  as  that  they  should  become  un- 
controvertible evidence  to  him,  that  God  is  their  au- 
thor. This  has  been  verified  in  the  lives  and  conduct 
of  thousands,  and  thousands  in  every  age  of  the 
church. 


[     60     ] 

These  historians  have  given  us  the  account  of  th^ . 
birth  of  their  Lord  and  master,  not  only  as  they  re- 
ceived it  from  Joseph  and  Mary,  but  as  they  had  it 
from  him  in  his  hfe  time,  as  well  as  from  the  influence . 
and  direction  of  the  holy  spirit,  with  which  they  were 
so  openly  and  publicly  filled,  in  presence  of  s^o  many 
witnesses.     Besides  it  is  acknowledged,  that  the  mo- 
rality they  inculcate,  is  of  the  most  pure  and  benevo- 
lent kind :  and  that  to  mislead  their  adherents  and  fol- 
loAA'ers,  by  publishing  untruths  to  ruin  and  deceive 
them,  would  have  been  contrary  to  every  principle  of 
nioralit)^  and  benevolence. 

If  you  look  through  their  whole  history,  every 
part  of  it  bears  the  mark  of  truth  and  credibility. 
They  urge  in  all  their  teachings,  the  strictest  atten- 
tion to  truth,  and  threaten  the  severest  displeasure  of 
Almighty  God  against  falsehood,  dissimulation  and 
hypocrisy. 

While  they  declare  in  plain  but  sublime  language, 
the  dignity  and  glory  of  their  master's  real  character, 
they  do  not  attempt  to  cover  his  actual  state  of  humi- 
lity, in  not  even  having  a  place  to  lay  his  head.  And 
though  they  claim  for  themselves  the  rank  of  ambas- 
sadors of  the  Son  of  God,  and  the  representatives  of  a 
King  and  Sovereign,  they  fail  not  to  record  their  own 
shameful  misconduct,  and  the  many  mistakes  and  fai- 
lures they  had  been  guilty  of,  during  their  misappre- 
hension of  his  true  chai'acter ;  having  been  deceived 
with  the  rest  of  their  nation,  in  looking  to  their  Mes- 
siah as  a  temporal  Prince  and  Saviour. 

Add  to  this,  that  most  of  the  great  leading  facts 
they  relate,  are  confirmed  by  prophane  historians  of 


[     61     ] 

good  character,  though  known  enemies  to  the  Chris- 
tian name ;  and  then  let  it  be  asked,  who  can  point 
out  even  equal  human  authority  for  any  ancient  his- 
tory, with  Avhich  the  world  is  acquainted. 

The  universal  expectation  of  the  Messiah,  or  some 
divine  person,  about  this  time,  is  a  fact  generally  ac- 
knowledged. Nebuchadnezzar,  in  his  time,  speaks  of 
one  of  the  persons  who  appeared  in  the  fiery  furnace, 
being  like  unto  the  Son  of  God;  and  Haggai*  the  pro- 
phet, expressly  says,  that  be,  i.  e.  the  Messiah,  was 
to  be  the  desire  of  all  nations.  If  so,  mankind  must 
have  had  tradition  from  the  ancient  patriarchs  of  the  ^ 
character  of  the  expected  Saviour.  Suetonius  refers 
to  this  expectation  in  his  life  of  Vespasian,  as  has 
been  already  mentioned.  Virgil's  PoUio  is  an  unan- 
swerable argument  in  favour  of  the  same  e\'ent.  The 
sacred  books  of  the  Jews  foretold  it,  with  the  time 
and  many  circumstances  preparatory  to  and  attending 
it ;  .  and  they  were  well  known  to  the  then  learned 
world,  and  for  a  long  time  before,  as  has  been  shewn. 
The  conduct  of  the  wise  men  prove  it. 

There  were  three  celebrated  universities  of  the 
Jews  in  the  provinces  of  Babylon,  viz.  Narbardia — 
Pompedithe  and  Seria,  besides  several  other  places 
famous  for  learning,  f  The  Jews  relate  that  the  ten 
tribes  were  carried  away  not  only  into  Media  and 
Persia,  but  into  the  Northern  countries,  beyond  the 
Bosphorus.  Ortelius  finds  them  in  Tartary.||  In  E- 
gypt  the  Jews  had  a  temple,  like  that  of  Jerusalem, 

•  Haggai,  ii.  7. 

t  Buxtorf,   Tib.  Cxs.    6.    Lightfoot's  Harmony,  X.   T.  535,  Reasons 
of  Christianity  i5. 

i  Hiaer  in  Zech.  x.  Reasons  of  Christianity,  85. 


[     62     ] 

built  by  Onias  and  continued  for  the  space  of  343 
years,  till  the  reduction  of  Jerusalem  by  Titus.  The 
Jews  at  that  time,  says  the  Talmud,  were  double  the 
number  in  Egypt,  of  those  who  left  it  under  Moses, 
tliat  is,  six  millions.* 

The  reign  of  Augustus  and  the  government  of 
Pilate  are  established  facts.  Dion  in  his  life  of  Oc- 
tavius  Ccesar,  mentions  the  murder  of  the  Babes 
of  Bethlehem ;  and  Macrobius,  another  historian  of 
early  date  and  a  heathen,  says  that  "  Herod  the  king 
ordered  to  be  slain  in  Syria,  (by  which  the  Romans 
often  meant  Judea)  some  children  that  were  under 
two  years  old.  Among  whom  he  included  his  own 
son,  which  made  Augustus  pleasantly  say,  it  was  bet- 
ter to  be  Herods  hog,  than  his  son."f 

The  appearance  of  a  wonderful  star  at  the  time  of 
Christ's  nativity  is  mentioned  by  Pliny |  in  his  natural 
history,  under  the  name  of  a  bright  comet.  II 

Celsus,  Julian  and  Porphyry,  all  mortal  enemies 
to  the  religion  of  Jesus,  acknowledge  the  miracles 
and  doctrines  of  Christ,  at  the  same  time  that  they  as- 
cribe them  to  the  power  of  magic.  It  is  a  great  com- 
plaint of  Porphyry  (a  famous  heathen  Philosopher  of 


*  Josephus  Antiq. 

t  Matrob.  Satunial.  Lib.  3.  c.  4.  folio,  279,  cited  by  Cave,  1  vol.  In- 
troduction 2.  X  Lib.  2.  c.  25. 

jl  Hue:ius  says,  Scribit  Plinius,  exortum  fuisse  aliquando  comoetam, 
candidum,  ai-gentes  crine  ita  fulgentem,  ut  vix  contueri  possit  quisqiiam, 
specieque  humana  Dei  effigiem  in  se  ostendentem.  Quest,  alnct.  lib.  2. 
ch.  16. 

The  same  author  in  his  demonstration,  proposition  3d,  says,  "  that  a 
new  star  or  body  of  light  seen  by  the  wise  men,  is  acknowledged  by  Ju- 
lian, though  he  ascribes  it  to  natural  causes  "  And  it  is  set  off  with  great 
eloquence  by  Chalcidius,  in  his  comment  upon  Plato's  Timsus.  Hamin- 
Annot.  in  Matth.  2.  ch.  2. 


C     63     ] 

the  third  century  who  wrote  against  the  Christian  re- 
ligion) that  our  blessed  Lord  had  the  power  of  curing 
the  possessed  with  devils  and  destroying  their  domini- 
on, wherever  he  came.  He  makes  it  no  wonder,  that 
their  cities  should  be  overrun  with  sickness,  since 
Esculapius  and  the  rest  of  the  gods,  ever  since  the 
admission  of  the  Christian  religion,  have  withdrawn 
their  converse  with  men.  For  since  Jesus  began  to 
be  worshipped  no  man  hath  received  any  public  help 
or  benefit  by  the  gods.* 

Tacitus  and  Lucian  both  mention  the  crucifixion 
under  Pontius  Pilate.  Hear  the  first  in  his  own 
w  ords,  when  speaking  of  the  Christians,  "  They  had 
this  denomination  from  Christus^  who,  in  the  reign  of 
Tiberius,  was  put  to  death  as  a  criminal,  by  the  pro- 
curator Pontius  Pilate.  This  pernicious  superstition, 
though  checked  for  a  while,  broke  out  again  and  spread 
not  only  over  "Judea^  but  reached  this  city  (meaning 
Rome)  also." 

The  darkness  at  that  time  is  taken  notice  of  by 
Dion,   Thallus,f   Phlegon|  and  Suetonius,  but  by 

•  Euseb.  ch.  1.    179.  1  Cave,  Lives  Introduction  10. 

•}■  Thallus  li  Greek  historian  in  his  3d  Briok,  speaks  of  the  darkness 
at  our  Saviour's  death,  which  he  calls  an  eclipse. 

f  Phlegon  who  was  the  Emperor  Adrian's  freed  man,  in  his  13tli 
Book  of  Chronicles,  acknowledges  that  our  Lord  was  a  Prophet ;  and  in 
his  history  relates  several  events  which  he  had  foretold.  Phlegon  com- 
posed a  history  digested  by  Olympiads  as  far  as  the  year  of  Christ  140. — 
In  this  he  takes  notice,  that  in  the  4th  year  of  the  CCIId,  Olympiad 
vhich  determines  about  the  middle  of  the  Sod  year  of  our  common  sera, 
there  happened  the  greatest  eclipse  of  the  sun,  that  had  ever  been  seen,  in- 
somuch that  the  stars  were  visible  at  noon  day:  and  that  afterwards 
there  was  a  great  earthquake  in  I'lithynia.  This  is  quoted  by  Eusebius, 
Hyeronimus  m  hisChronicon  and  origen  against  CeUus.  Stack,  i.  N.T.  14^. 

The  Christian  authors  for  the  first  si.v  centuries  constantly  appealed 
to  the  testimony  of  Phlegon,  Thallus  and  the  Roman  records  without  he- 
sitation. Whiston  Test,  of  Phlegon,  vindicated— »-(Jalmcts  dispu'.ation 
8ur  lestcnebres. 


[     64     ] 

TertuUian  in  a  particulai'  manner,  when  he  appeals  in 
his  apology  to  the  Roman  Archives,  then  in  existence, 
for  the  particular  accomit  of  it,  given  by  Pontius  Pi- 
late to  Tiberius  Caesar;  and  the  rending  of  the  vail  of 
the  temple  is  mentioned  by  Josephus. 

Thus,  when  actuated  by  a  firm  and  lively  faith  in 
the  truth  and  certainty  of  the  Gospel,  the  Christian 
beholds  the  actions  of  even  the  enemies  of  the  cross, 
(in  the  words  of  a  w^orthy  Dignitary  of  the  church  of 
England)  "  insensibly  ministering  to  those  sublime 
intentions  of  Providence;  and  ignorantly  concurring 
to  advance  the  triumphs  of  the  cross  ;  his  thoughts 
ai'e  relieved  and  enlarged  amidst  the  amplitude  of  such 
conceptions :  inferior  considerations  pass  away  and 
no  aifection  remains  to  the  overwhelmed  and  enrap- 
tured mind,  but  that  of  holy  joy  and  gratitvide,  in 
return  for  such  exuberant  goodness,  w^hich  hath 
thus  amply  provided  for  the  present  and  future  hap- 
piness of  his  creature  man."* 

As  a  confinTiation  of  the  history  thus  written  by 
the  apostles,  may  here  he  added,  the  amazing  progress 
made  by  the  religion  of  Jesus  Christ,  on  the  preach- 
ing of  a  few  illiterate  fishermen,  in  opposition  to  the 
religion  of  Jew  and  Gentile,  and  to  the  entire  subver- 
sion of  both,  as  then  practised,  as  is  ably  observed  by 
an  eminent  writer  at  the  beginning  of  the  second  cen- 
tury, during  the  lives  of  many  of  the  eye  witnesses  to 
some  of  those  important  facts.  "  The  Cliiistian  reli- 
gion," says  he,  "  is  spread  through  the  greatest  part 
of  Europe,  Asia,  and  Africa.  It  extends  from  the 
British  islands,  to  the  farthest  India;  and  is  established 

•  Hurd.  3d  Sermon,  TO— "1. 


[     65     ] 

liot  only  in  cities  aiid  populous  places,  but  in  towns 
and  country  villages,  as  Pliny  testifies. 

The  metropolitan  cities  are  all  under  bishops  of  the 
greatest  eminence  and  piety.  Rome,  Alexandria,  Anti- 
och,and  Jerusalem,  are  governed  by  apostolical  men — 
Publius  is  at  Athens — Poly  carp  at  Smyrna — Onesimus 
at  Ephesus — and  Papias  at  Hierapolis."  And  Tertul- 
lian  addressing  himself  to  the  Roman  governors,  in 
behalf  of  the  Christians,  assures  them,  *'  that  although 
tliey  were  of  no  long  standing,  yet  that  they  had  filled 
all  places  of  their  dominions;  their  cities,  islands,  cas- 
tles, corporations,  councils,  armies,  tribes,  compa- 
nies; the  palace,  senate,  and  courts  of  judicature;  that 
if  they  had  a  mind  to  revenge  themselves,  they  need 
not  betake  themselves  to  secret  and  skulking  arts; 
their  numbers  were  great  enough  to  appear  in  open 
arms,  having  a  party,  not  in  this  or  that  province,  but 
in  all  quarters  of  the  world;  nay  that,  naked  as  they 
were,  they  could  be  sufficiently  revenged  upon  them; 
for  should  they  but  all  agree  to  retire  out  of  the  Ro- 
man empire,  the  w^orld  would  stand  amazed  at  that  so- 
litude and  desolation,  that  would  ensue  upon  it;  and 
they  (the  Romans)  would  have  more  enemies  than 
friends  or  citizens  left  among  them."* 

Among  these  converts,  a  great  proportion  were 
Jews,  not  only  in  Jerusalem,  but  in  every  town  and 
village  in  Judea,as  well  as  in  the  cities  of  the  Gentiles. 
Even  the  persecuting  Saul,  who  thought  he  did  God 
service  by  his  great  zeal  in  bringing  the  best  Chrisr 
tians  to  judgment  and  to  death,  is  made  himself  to  cry 
out,  "  Who  art  thou  Lord?  what  wouldst  thouhavis 

*  Apol.  ch-  xxxvii.  fol.  oO. 
I 


C     66     ] 

mc  to  do:'^  and  afterwards  to  seal  with  his  blood  the 
truth  of  that  Gospel  which  he  had  so  furiously  perr 
secuted. 

Permit  me  now  to  address  myself  to  every  reason- 
able man,  and  ask,  if  facts  thus  related,  attended  with 
so  strong  corroborating  circumstances,  by  men  of 
unblemished  characters,  with  such  advantages,  and 
"w^hose  general  statement  is  thus  supported,  can  with 
justice  be  charged  with  wanting  even  "  the  authority 
of  the  persons  from  whom  the  facts  came,  and  with 
being  mere  hearsay,  if  not  hearsay  upon  hearsay^  and 
ivhich  no  one  is  bound  to  believe."  Am  I  at  liberty 
to  believe  or  disbelieve,  that  there  is  such  a  city  as 
London,  or  such  a  republic  as  France,  because  I  have 
not  seen  them ;  but  draw  my  knowledge  from  the  tes- 
timony of  others  ?  Am  I  not  bound  to  give  credit  to 
facts  related  to  me,  on  rational  evidence,  though  hu- 
man and  fallible? — Is  there  a  sensible  man  in  the 
United- States,  v\ho  doubts  whether  Thomas  Paine 
wrote  the  pamphlet,  called  the  Age  of  Reason,  where 
every  page  is  characteristic  of  the  man,  and  unites  to 
confirm  the  testimony  of  others,  that  he  is  the  author^ 
although  perhaps  there  may  not  be  a  man  in  America 
who  saw  him  write  it — and  if  any  one  should  have 
seen  him  write  it,  or  should  have  heard  him  acknow- 
ledge it,  yet,  on  the  principles  of  the  author  of  the  Age 
of  Reason,  I  am  not  bound  to  believe  it,  unkss  I  had 
seen  him  write  it,  or  heard  him  acknowledge  it,  my- 
self. 

Am  I  to  believe  this  world  existed  from  all  eter- 
nity, and  will  continue  to  eternity,  because  I  was  UQt 
present  at  its  creation?  Nor  can  I  have  personal  de- 
monstration of  its  end,  although  I  enjoy  the  concur- 


C     67     ] 

rent  testimony  of  reason  and  revelation,  to  convince 
me  both  of  its  beginning  and  end. 

It  is  a  very  strange  doctrine  that  I  am  not  to  be- 
lieve a  fact,  though  it  comes  from  God  himself,  and  is 
authenticated  in  the  fullest  manner   by  the  person 
to  whom  it  is  first  communicated,  because  it  was  not 
srtso  made  to  me  in  person.  If  one  is  bound  to  believe 
human  testimony,  relative   to  human   transactions, 
when  gi\-en  by  men  of  veracity,  having  the  means  of 
knowledge,  is  the  weight  of  the  evidence  lessened  ? 
or  is  the  obligations  to  believe,  weakened,  when  the 
testimony  relates  to  the  acts  and  declarations  of  God 
himself,  which  in  his  infinite  wisdom  and  condescen- 
sion, he  has  thought  proper  to  make  known  to  any  of 
his  servants,  for  the  general  benefit  of  mankind?  If  it 
should  please  God  to  make  a  special  revelation  of  his 
will  to  an  individual,  with  regard  to  any  rule  of  con- 
duct which  he  chose  should   influence  those  who 
wished  to  serve  and  obey  him,  and  that  individual  is 
authorized  to  communicate  it  to  me,  attended  with  full 
and  convincing  evidence  of  its  truth  and  certainty,  am 
I  nevertheless  at  liberty  to  disbelieve  and  reject  such 
revelation  with  impunity  ?  What  would  have  been  said 
of  the  primitive  church  in  Jerusalem,  if,  after  knowing 
fiom  others,  the  command  of  their  Lord  and  master 
while  in  the  flesh,  ''  that  on  seeing  the  approach  of  the 
Roman  armies,  they  should  lea^e  the  city  and  fly  for 
tlieir  lives,"  if  they  had  reasoned  with  our  author,  and 
refused  to  believe,  because  they  had  no  know  ledge  of 
the  injunction,  but  from  the  testimony  of  others?  But, 
blessed  be  God !  they  believed,  and  were  preserved 
from  the  exemplary  fate  of  that  unhappy  city. 


[     68     ] 

In  human  knoM  ledge,  it  is  generally  thought  that 
tlic  mind  naturally  assents  to  a  fact  fully  proved  by 
such  testimony  as  the  nature  of  the  case  will  admit. 
Now  it  is  directly  opposed  to  the  whole  nature  of  man, 
and  every  principle  of  responsibility  in  him  for  his 
moral  conduct,  to  suppose  an  immediate  personal  re- 
velation from  God,  to  every  individual  of  the  human 
race,  before  he  is  bound  to  believe. — This  would  ren- 
der it  necessary  for  God,  either  to  affect  the  mind  of 
man  so  irresistably  by  the  influence  of  his  spirit,  as  to 
destroy  all  free  agency  in  him,  and  thereby  do  vio- 
lence to  his  nature  ;  or  else,  being  thus  convinced  by 
tiie  kaovk  ledge  of  the  facts  revealed,  and  knowing  the 
will  of  his  master,  he  might  have  gone  on  in  disobe- 
dience, having  his  natural  heart  still  unsubdued  and 
impenitent,  and  increased  his  condemnation  more  and 
more,  by  acting  contrary  to  so  much  light  and  know- 
ledge. St.  Paul  testifies  this  perverse  bias  of  human 
nature,  and  opposition  of  the  heart  of  man  to  the  con- 
viction of  his  understanding,  when  he  says,  though 
"  they  knew  God,  yet  they  did  not  glorify  him 
as  God." 

Could  our  author  have,  by  an  immediate  revela- 
tion from  Heaven,  better  evidence  of  the  factsrevealed 
in  the  Scriptures,  than  he  has  of  the  being  and  attri- 
butes of  that  God,  in  whom  he  lives  and  moves,  and 
has  his  existence  ?  And  yet,  if  we  were  to  examine 
into  the  effects  of  this  knowledge  on  his  daily  practice, 
we  should  have  reason  to  fear,  that  an  express  and  in- 
dividual revelation  to  him,  v\  ithout  a  thorough  change 
of  heart  and  mind,  would  meet  with  much  the  same 
reception  as  the  Scriptures.  If  he  can  act  against  the 
conviction  of  a  fact,  so  clearly  revealed  to  every 


[     69     ] 

rational  and  reflecting  mind,  as  the  eternal  power  and 
godhead  of  the  one  great  and  glorious  Jehovah,  with 
the  consequent  duties  and  obligations ;  it  is  not  irra- 
tional or  unjust,  to  suppose  a  similar  conduct,  in  op- 
position to  the  most  personal  revelation  of  God  to  his 
own  mind.  This  is  the  idea  suggested  by  St,  Paul, 
that  great  judge  of  human  nature,  hinted  at  before: — 
'*  For  what  can  be  known  of  God,"  says  he,  "  was 
manifested  to  the  Gentiles  by  God  himself,  who  en- 
lightened them.  His  invisible  perfections  are  already 
geen  by  the  visible  creation;  yea,  his  eternal  power 
and  godhead,  by  the  things  that  are  made ;  wherefore 
they  are  inexcusable,  because  having  known  God, 
tliey  did  not  glorify  him,  nor  were  they  thankful,  but 
became  vain  in  their  imaghiations,  and  their  foolish 
hearts  were  darkened;  and  fancying  themselves  ivise^ 
they  became  so  stupid,  as  to  change  the  glory  of  the 
incorruptible  God  into  an  image  made  like  to  cor- 
ruptible man."*  I  have  not  followed  the  common 
translation,  but  one  that  better  agrees  widi  the  spirit 
of  the  original. 

It  is  time  now  to  di'aw  this  conclusion  from  what 
has  been  said — that  the  facts,  relating  to  the  miracu- 
lous conception  and  birth  of  Christ  of  the  Virgin 
Mary,  are  established  by  evidence  and  proof  far  supe- 
rior to  her  word,  and  are  of  that  nature,  which  one 
would  imagine  must  command  the  assent  of  every 
honest,  ingenuous  mind,  till  the  truth  and  rectitude  of 
the  characters  of  Christ  himself,  and  the  sacred  histo- 
rians, can  be  impeached,  and  their  veracity  doubted. 
And  although  we  have  not  the  writings  of  Joseph  and 

•  R»«j.  chap   i.  19th  to  22d  ver. 


[     70    ] 

Mary  for  vouchers,  we  have  the  authenticated  testi- 
mony of  those,  who  had  it  from  them,  with  the  addi- 
tional evidence  of  miracles,  prophecy,  and  the  expe- 
rience of  thousands  and  thousands  of  the  subjects  of 
this  divine  grace,  from  the  first  promulgation  of  the 
Gospel,  to  tliis  day. 


THE  DIVINE  MISSION 

OF  JESUS  CHRIST. 


The  Age  of  Reason,  not  content  with  ridiculing  the  lyiiracu- 
lous  conception  of  the  Saviour  of  the  world,  calls  in  question 
his  divine  mission  also,  by  asserting,  *'  that  it  is  not  dijffi- 
cult  to  account  for  the  credit  that  was  given  to  the  story  of 
yesus  Christ  being  the  Son  of  God.  He  was  born  at  a 
time  when  the  heathen  mythology  had  prepared  the  people 
for  the  belief  of  such  a  story — almost  all  the  extraordinary 
men,  who  lived  under  the  heatbenmythology,  were  reputed 
to  be  the  sons  of  some  of  their  Gods.  The  story,  therefore, 
had  nothing  in  it  either  new,  wonderful  or  obscene:  it  was 
conformable  to  the  opinions  that  then  prevailed  among  the 
Gentiles,  or  mythologists,  and  it  was  those  people  only, 
that  believed  it.  The  Jews,  who  had  kept  strictly  to  the 
belief  of  one  God,  and  no  more,  and  who  had  ahvays  re- 
jected  the  heathen  mythology,  never  credited  the  story. ''^ 

i  HIS  is  something  worse  than  bare  misrepre- 
sentation.— It  must  be  admitted  to  arise,  either  from 
a  total  want  of  knowledge  of  the  subject,  or  a  w  ilful 
perversion  of  the  truth. 

The  assertion  is,  that  "  the  heathen  mythology 
had  prepared  the  minds  of  the  people,  about  the  time 
of  the  birth  of  Jesus  Christ,  for  the  belief  of  such  ^ 
story,  as  that  of  his  being  the  Son  of  God;  and  that 
the  Gentiles  only  believed  jt,  but  the  Jews  had  nev^r 
cre(Jit€d  the  story." 


[     T2     ] 

Our  author  seems  to  have  collected  together  a  few 
technical  expressions, belonging  to  particular  subjects, 
and  with  which  he  seems  much  pleased,  in  hopes,  that 
by  repeating  them  over  and  over,  he  might  persuade 
himself,  and  perhaps  his  readers  too,  that  he  was  ac- 
quainted M  ith  the  doctrines  to  which  they  were  at- 
tached. This  appears  to  be  the  case  with  regard  to 
the  heathen  mythology ;  but  from  his  application  of 
them  to  the  subject  before  him,  he  appears  to  know 
as  little  of  the  Pagan  principles  of  worship,  as  he  does 
of  the  Christian  system. 

To  e^ery  person,  versed  in  the  history  of  the  na- 
tions of  the  world,  at  the  time  of  the  publication  of 
the  Gospel  of  Jesus  Christ,  nothing  can  be  more  evi- 
dent, than  the  contrariety  of  its  doctrines  and  precepts 
to  the  mythology  of  the  Gentiles.  So  far,  indeed, 
were  their  minds  from  being  prepared,  by  their  reli- 
gious principles  and  practices,  to  admit  the  doctrines 
of  the  Son  of  God,  that  perhaps  no  two  things  in  na- 
ture could  be  more  opposite,  or  better  calculated  to 
destroy  each  other. 

The  religion  of  the  gentiles,  was  the  then  religion 
of  all  the  nations  of  the  earth,  the  Jewish  nation  ex- 
cepted, which  was  execrated  by  them  all,  as  barbar- 
ous and  savage,  on  acount  of  the  exclusive  nature  of 
its  v/orship ;  not  admitting  communion  with  any  other 
religion,  known  or  practised  in  the  world,  but  repro- 
bating  them  all,  as  the  doctrine  of  devils.  Jesus  Christ 
was  professedly  a  Jew,  and  therefore  was  despised  by 
the  Gentiles;  during  his  m  hole  life  he  addressed  him- 
self only  to  the  Jews;  after  his  death,  his  apostles  con- 
fined their  preaching,  for  many  years,  to  the  same 
people,  till  taught  to  do  otherwise  by  divine  revela- 


[      '3     ] 

tioii.  They  did  not  consider  the  Gentiles  as  subjects 
of  the  grace  of  the  Gospel,  if  we  except  the  distant 
hope  held  out  to  tiiem  by  Christ,  in  his  parables  and 
jirophetic  declarations,  grounded  on  the  rejection  cf 
his  Gospel  by  the  Jews,  and  which  were  not  under- 
stood by  his  apostles  till  after  his  resurrection. 

The  whole  genius  of  the  Pagan  religion,  consisted 
in  the  occasional  worship  of  a  multitude  of  Gods,  of 
their  own  making,  for  the  attainment  of  mere  tempo- 
ral good,  or  the  indulgence  of  their  passions,  without 
having  an  idea  of  the  spiritual  nature  of  the  great  seif>- 
existent  First  Cause  of  all  things;  or  the  least  expec^ 
tation  of  the  resurrection  of  the  dead.  Their  hints  of 
an  immortality  after  death,  were  very  obscure  and  im- 
perfect. Cicero,  in  his  Tusculan  Questions,  says, 
"  Show  me  first  if  you  can,  and  it  be  not  too  trouble- 
some, that  souls  remain  afier  death;  and  if  you  cannot 
prove  this,  for  it  is  difficult,  declare  how  there  is  no 
evil  in  death?"  Again — ''  I  know  not  Avhat  mighty 
things  they  have  got  by  it,  who  teach,  that  when  the 
time  of  death  comes,  they  shall  entirely  perish;  which 
if  it  should  he,  (for  I  do  not  see  any  thing  to  the  con- 
trary) what  ground  of  joy  or  glorying  does  it  afford:" 
Hence,  an  admission  of  any  new  God,  or  tlifferent 
mode  of  worship,  was  easily  assented  to  by  tliem.;  so 
that  it  did  not  derogate  from  the  established  principles 
of  intercommunity  of  divine  homage  to  their  various 
deities,  agreeably  to  their  national  institutions. 

The  Christian  system,  grounded  on  the  religion  of 
the  Jews,  so  odious  to  the  Vvhole  v/orld  of  Gentiles-, 
opened  a  new  scene  to  mankind.  Jesus  Christ  com- 
menced his  prophetic  office,  by  preaching  repentance 
and  forgiveness  of  sins,  through  his  name  alone,  in 

K 


[     74     ] 

oppcsitiori  to  all  the  Gods  of  tlie  nations ;  declaring 
their  worship  to  be  that  of  demons  and  devils — that 
no  salvation  could  be  procured  by  any  of  them  to  their 
votaries,  and  that  there  was  but  one  only  living  and 
true  God — that  life  and  immortality  A\'as  now  brought 
to  light  by  his  Gospel,  in  which,  for  the  first  time,  was 
clearly  rcAcaled  the  resurrection  of  the  body— that 
every  man,  every  where^  was  now  commanded  to  re- 
pent and  believe  his  Gospel,  as  by  no  other  name  un- 
der Heaven,  but  that  of  his  o'vvn,  could  eternal  life  be 
obtained — that  whoever  believed  on  him,  should  be 
saved;  but  all  who  refused,  and  would  not  believe, 
should  be  damned — that  no  man  could  come  to  God, 
but  by  him — that  he  was,  emphatically  the  resurrec- 
tion and  the  life — that  there  could  be  no  communion 
in  the  worship  of  the  heathen  deities,  even  their  most 
supreme,  no  not  so  much  as  to  eat  or  drink  with  them 
at  their  festivals  and  solemnities,  their  being  no  pos- 
sible connection  between  the  cup  of  the  Lord,  and  of 
devils. 

The  heathen  world  -was  now  in  an  awfid  stale  of 
darkness  and  vice.  It  will  therefore  throw  some  light 
on  the  necessity  mankind  were  in  at  this  time,  of  great 
reformation,  to  attend  to  the  nature  and  practice  of  the 
heathen  mythology.  A  respectable  author,  has  given 
an  epitome  of  it  in  the  following  words — "  The  chief 
oracles  among  the  heathens,  appointed  himian  sacri- 
fices; that  of  Delphi,  of  Dodona,  and  of  Jupiter  Saotes. 
It  was  the  custom  of  all  the  Greeks,  to  sacrifice  a  man, 
before  they  went  out  to  war.  It  was  a  custom  among 
the  Phcenicians  and  Canaanites,  for  their  kings,  in  the 
times  of  great  calamity,  to  sacrifice  one  of  their  sons, 
whorr.  they  loved  best ;  and  it  was  common  both  v.ith 


[     75     ] 

them,  the  Moabites,  and  Ammonites,  to  sacrifice  their 
children.  Herodotus  says,  "  That  in  the  expedition  of 
Xerxes  into  Greece,  arriving  in  the  coimtr}^  of  the 
Edonians,  in  Persia,  the  magi  took  nine  of  the  sons 
and  daughters  of  the  inhabitants,  and  buried  them 
alive — and  that  vihen  Amestris,  wife  of  Xerxes,  had. 
happily  attained  to  mature  age  with  confirmed  health, 
she  ordered  fourteen  children  of  the  noblest  families 
of  Persia,  to  be  buried  alive,  in  grateful  sacrifice  to  the 
subterraneous  deity."*  The  Eg}'ptians,  the  Athenians 
and  Lacedemonians,  and  generally  all  the  Grecians, 
Romans  and  Carthagenians— the  Germans,  Gauls  and 
Britons— and  indeed  almost  all  the  heathen  nations 
throughout  the  v\'orld,  offered  human  sacrifices  upon 
their  altars;  and  this,  not  on  certain  emergencies,  and 
in  imminent  dangers  only,  but  constantly,  and  in  somx 
places,  every  day;  but  on  extraordinary  accidents, 
multitudes  were  sacrificed  at  once  to  their  bloody 
deities. 

Diodorus  Siculus  and  others,  relate,  that  in 
Africa,  two  hundred  children,  of  the  principal  nobility, 
were  sacrificed  to  Saturn  at  one  time ;  and  Aristo- 
menes  sacrificed  three  hundred  men  together  to  Jupi- 
ter Ithometcs,  one  of  whom  was  Theopompus,  king 
of  the  Lacedemonians. 

Plutarch,  in  his  Tract  on  Superstition,  says,  *'  Had 
it  not  been  much  better  for  the  so  much  famed  Gauls 
and  Scj'thians,  that  they  had  neither  thought  nor  ima- 
gined, nor  heard  any  thing  of  their  Gods,  than  to 
have  believed  them  such  as  would  be  pleased  with 
the  blood  of  human  sacrifices,  and  who  accounted 

•  lhj.  vii.  p.  .\rr. 


[      7«     ] 

siicli  for  the  most  complete  and  meritorious  of  expia* 
tioiis.  How  much  better  had  it  been  for  the  Cartha- 
genians,  if  they  had  had  either  Critias,  or  a  Diagoras, 
for  theix  first  law-sriver,  that  so  thev  mif^cht  have  be- 
hcved  neither  God  nor  Spirits,  than  to  make  such  of- 
ferings to  Saturn,  as  they  made.  But  they  knowingly 
end  willingly  devoted  their  own  children;  and  they 
vAio  had  none  of  their  ovra,  bought  of  some  poor  peo- 
ple, and  then  sacrificed  them,  like  lambs  or  pidgeons; 
the  poor  mothers  standing  by,  v/ithout  either  a  sigh  or 
a  tear — or  if  by  chance  she  fetched  a  sigh,  or  let  fall  a 
tear,  she  lc?.t  the  price  of  her  child,  and  it  was  never- 
theless sacrificed.  All  the  places  round  the  image,  were 
in  the  mean  time  filled  with  the  noise  of  hautboys  and 
tabors,  to  drown  the  poor  infants'  crying.'* 

Let  those  who  are  instrumental,  with  so  much  in- 
dustr}?-,  to  destroy  our  holy  religion,  and  bring  us  back 
to  this  awful  state  of  things,  seriously  reflect  on  the 
just  deserts  of  so  aggravated  a  crime,  and  fear  the  tre- 
mendous punishment  that  awaits  their  absurd  con- 
duct, 

Livy  makes  mention  of  human  sacrifices  at 
5-i.ome-— Dion  Cassius  relates  that  two  men  were  sa- 
crificed in  the  Campus  INlartius,  under  Julius  Csesar. 
He  says  it  was  a  custom,  begun  under  Augustus,  for 
men  to  be  devoted  to  death  for  the  safety  of  the 
emperor, 

Suetonius  mentions,  that  some  writers  affirmed, 
that  Augustus  oifered  a  great  number  of  enemies, 
who  had  surrendered  themselves,  to  be  slain  on  the 
ides  of  March,  in  devotion  to  the  manes  of  Julius 
Caesar,  We  are  informed  by  Pliny,  that  in  the  year 
of  the  city  658,  a  decree  of  the  senate  passed,  that  no 


[     77     ] 

man  should  be  sacrificed,  and  that,  till  then,  such  sa- 
crifices were  public.  This  prohibition  seemed  to 
concern  only  the  common  and  frequent  use  of  them ; 
for  besides  what  has  been  already  observed,  Plutarch 
says,  ''  They  continued  in  his  time;  and  i.  was  not 
till  about  the  time  of  Constantine's  reign,  that  a  final 
stop  was  put  to  so  strange  and  abominable  a  practice; 
for  though  it  was  forbidden  by  Adrian,  and  very  much 
abated  in  his  reign,  yet  Antinous  was  made  a  sacri- 
fice by  Adrian  himself."  Tatian  declares,  "•  Thc^.t  the 
human  sacrifices  offered  to  Jupiter  at  Rome,  and  to 
Diana,  not  far  from  thence,  were  the  chief  cause  of  his 
leaving  the  heathen  religion,  and  turning  Christian." 

Pliny  acquaints  us,  that  they  were  practised  in 
the  age  in  which  he  lived;  and  Minutlus  Felix, 
that  they  were  used  Vvhen  he  wrote.  Porphyry  men- 
tions them  as  notoriously  practised  at  Rome,  in  his 
time;  and  Lactantius  speaks  of  them,  as  not  laid 
aside  in  his.* 

Did  not  this  degenerate  and  cruel  state  of  things 
loudly  call  for  a  speedy  and  effectual  remedy?  The 
Jews,  as  a  people,  had  lost  every  sense  of  the  spirit- 
uality of  their  divine  religion,  and  had  settled  down 
into  mere  form  and  hypocrisy.  Their  example  no 
longer  edified  and  instructed  the  neighbouring  na- 
tions, to  forsake  their  vain  idols  and  turn  to  the  living 
God.  Among  the  heathens,  their  diabolical  sacrifi- 
ces, with  other  as  impure  practices,  made  up  so  great 
a  part  of  their  worship,  and  were  become  so  habitual 
and  fashionable,  that  arguments  and  reasonings 
drawn  from  the  nature  of  God,  and  the  preof  of  his 

•  Ilcaa.  of  Christi&nitr,  362, 


C     78     ] 

perfections  in  the  works  of  creation  and  Providence, 
liad  lost  all  their  convictive  force  and  energy.  In  this 
gloom  x>f  more  than  midnight  darkness,  the  sun  of 
righteousness  arose  on  a  benighted  world,  with  me- 
ridian splendour. 

When  Jesus  Clirist  began  his  ministry,  he  courted 
neither  Jew  nor  Gentile — declaring  the  Jewish  oecono- 
my  at  at  end,  and  fully  completed  in  him;  and 
showing,  that  all  the  other  nations  "  had  changed  the 
glory  of  the  incorruptible  God,  into  images  made  like 
corruptible  man,  and  to  birds  and  four  footed  beasts, 
and  creeping  things ;  wherefore  God  hath  given  them 
up  to  uncleanness,  through  the  lusts  of  their  own 
hearts,  to  dishonour  their  own  bodies  between  them- 
seh'es — being  filled  with  all  unrighteousness,  fornica- 
tion, wickedness,  covetousness,  maliciousness;  full 
of  envy,  murder,  debate,  deceit,  malignity,  whisper- 
ers, backbiters,  haters  of  God,  despiteful,  proud, 
boasters,  inventors  of  evil  things,  disobedient  to  pa- 
rents, without  understanding,  covenant-breakers, 
without  natural  affection,  implacable,  unmerciful." 

.  Does  this  black  catalogue  contain  a  picture,  likely 
to  attract  the  friendship  of  those,  who  were  said  to  be 
the  originals  ?  Had  it  a  tendency  to  prepare  the  minds 
of  the  Gentiles  to  belie^'e  the  author  to  be  a  Son  of 
God? 

The  author  of  the  Age  of  Reason  must  have  well 
known,  if  he  had  given  himself  time  to  reflect, 
that  there  was  a  Y^dde  difference,  in  the  estimation  of 
the  Gentiles,  between  their  ideas  of  deifying  a  man, 
who  had  pretended  to  have  been  begotten  by  some 
imaginary  God,  and  who  would  claim  divine  honours 
jointly  with  a  thousand  other  Gods  of  the  like  origin, 


[     79     ] 

and  the  claim  of  Jesus  Christ  to  an  exclusive  wor- 
ship. He  not  only  severely,  and  with  sovereign 
power,  reproved  their  abominable  practices,  as  a 
moral  teacher,  but  he  declared  himself  in  an  exclusive 
sense,  (though  apparently  the  son  of  Joseph  and 
Mary,  and  confessedly  incarnate  and  the  son  of  man) 
the  only  begotten  Son  of  God,  begotten  before  all 
worlds,  even  from  eternity — ^the  Creator  of  all  things 
— one  with  the  Father,  the  sole  object  of  all  true  wor- 
ship in  Heaven  and  earth — who  was,  and  is,  and  is  to 
come — the  first  and  the  last — the  be^innino-  and  the 
end — and  besides  whom  there  was  no  God. 

Is  there  any  thing  in  all  the  mythology  of  the  an- 
cients, that  tended  to  prepare  the  minds  of  the  people, 
for  such  a  story  as  this?  Or  is  not  every  word  and 
every  idea  totally  repugnant  to  all  the  notions  ever 
formed  by  the  ^visest  among  the  Gentile  nations  of 
the  earth,  on  the  subject  of  religious  worship? 

Add  to  all  this,  that  Jesus  Christ  not  only  thus  de- 
clared himself  to  be  the  Son  of  God  with  power,  in 
his  preaching,  and  proved  the  claim  by  doing  the 
works  that  no  man  before  him  ever  did;  but  that  the 
crime  for  which  he  was  crucified,  v/as,  that  ''  being  a 
man,  he  had  made  himself  equal  with  God;"  and  this 
imputed  crime  he  confessed  at  the  bars,  both  of  the 
high  priest  of  the  Jews,  and  of  the  Roman  governor. 
Yet  Jesus  Christ  is  acknowledged  by  this  author, 
*'  to  have  been  a  virtuous  and  amiable  man;  and  the 
excellent  morality  he  preached  and  practised,  to  have 
been  of  the  most  benevolent  kind,  and  not  exceeded 
by  any  who  had  gone  before,  or  succeeded  him." 

How  a  man,  pluming  himself  on  the  title  Common 
Sense,    can  reconcile    Jesus  Christ   having  been  a 


C     80     ■] 

preacher  of  such  excellent  morality,  ^vitli  h'ls  own 
principles  detailed  in  this  extraordinary  treatise,  I 
leave  others  to  determine. 

Is  it  possible  that  this  writer  could  have  seriously 
believed,  *■'■  that  Jesus  Christ,  or  the  Messiah  of  the 
Jews,  being  the  Son  of  God,  was  a  doctrine  of  no 
higher  a  date,  than  the  birth  of  Christ;  and  that  there- 
fore it  Vk^as  a  wretched  stor}-,  formed  for  the  critical 
moment,  when  the  peoples  minds  were  prepared  for 
the  belief  of  it,  by  the  peculiar  complexion  of  the  hea- 
then mythology  ?" 

Nothing  could  have  convinced  a  reader  of  this 
fact,  but  the  author's  apparent  want  of  knowledge,  in 
both  the  Jewish  and  Cliristian  histories,  M^hen  he  as- 
serts, "  That  the  Jews  who  had  kept  strictly  to  the 
belief  of  one  God  and  no  more,  and  who  had  always 
rejected  the  heathen  mythology,  never  credited  the 
story." 

It  is  almost  incredible,  that  any  man,  however  ab- 
surd his  conduct  might  have  been  in  some  other  res- 
pects, should  have  attempted  so  important  a  subject, 
without  reading  the  sacred  writings  of  the  Jews,  v/ith 
the  opinions  of  their  chief  authors.  To  these  I  appeal 
for  a  conclusive  answer. 

Their  prophetical  books  expressly  foretold,  (be- 
sides the  declaration  to  Adam,  that  the  seed  of  the 
woman  should  bruise  the  serpent's  head)  many  hun- 
dred yeai's  before  the  event,  that  in  the  fulness  of 
time,  God  would  send  his  prophet  (so  termed  by 
way  of  eminence)  to  whom  the  people  should  heark- 
en, and  that  in  the  seed  of  Abraham,  all  the  nations  of 
the  earth  should  be  blessed.  The  prophecies  rela- 
ting to  the  promised  Messiah,  were  delivered  at  dif- 


C     81     J 

fercnt  times,  and  under  very  differing  circumstances, 
To  Adam  and  Eve  he  was  promised,  in  general,  as  a 
man,  the  seed  of  the  woman.  It  is  somewhat  re- 
markable, that  we  never  read  of  the  seed  of  the  wo- 
man but  in  the  instance  of  the  promised  Saviour:  We 
hear  of  the  seed  of  Abraham,  Isaac  and  Jacob — of 
Aaron  and  of  David,  but  never  of  the  seed  of  any  wo- 
man, but  that  of  the  Virgin  Mary,  the  mother  of  our 
Lord  according  to  the  flesh.  To  Abraham  he  is 
promised  as  his  seed,  or  the  seed  of  his  posterity. 
Thus  (in  the  words  of  the  sacred  Biographer*)  "  He 
who  was  promised  to  Adam,  immediately  on  the  fall, 
under  the  obscure  description  of  the  seed  of  the  wo- 
man, who  should  bruise  the  head  of  the  serpent,  was 
now  announced  to  the  world  as  the  seed  of  Abraham, 
in  whom  all  the  families  of  the  earth  should  be  bles- 
sed. And  hence-forward,  we  have  prediction  upon 
prediction — ordinance  upon  ordinance — promise  up- 
on promise — event  upon  event,  leading  to,  rising  a- 
bove,  improving,  enlarging  upon  each  other,  like  the 
gradual  light  of  the  ascending  sun,  from  the  early 
da^v^  to  the  perfect  day :  we  perceive  types,  shadows, 
ceremonies,  sacrifices  disappearing  little  by  little  : 
patriarchs,  priests,  prophets,  lawgivers  and  kings, 
retiring  one  after  another,  and  giving  place  to  the 
Lord  our  Judge,  our  Lawgiver,  our  King  to  save  us, 
as  the  twinkling  fires  of  the  night  hide  their  diminish- 
ed heads ;  and  as  the  vapours  disperse  before  the 
glorious  orb  of  day." 

To  Jacob,  the  Messiah  is  promised  as  one  de- 
scending from  the  tribe  of  Judah.    To  Da^id,  that  he 

»  Vol,  ii.  17. 
L 


[     82     3 

should  be  of  his  family,  and  of  the  fruit  of  his  body. 
That  he  was  to  be  a  great  King  forever  and  ever — 
the  anointed  of  the  Eord — his  only  begotten  Son, 
who  should  have  the  heathen  for  his  inheritance,  and 
the  uttermost  parts  of  the  earth  for  his  possession.— ' 
Yet  he  v/as  to  be  forsaken  of  his  God ;  to  be  despised 
and  laughed  to  scorn  ;  his  garments  were  to  be  part- 
ed among  his  persecutors,  and  they  were  to  cast  lots 
for  his  vesture.  He  was  to  be  betrayed  by  his  own 
familiar  friend,  who  eat  of  his  bread.  To  Isaiah  it 
was  foretold,  that  the  spirit  of  the  Lord  should  be  up- 
on him,  that  his  birth  should  be  miraculous,  and 
his  mother  a  virgin  : — that  he  should  be  a  man  of 
sorrows  and  acquainted  with  grief;  and  that  the  chas- 
tisement, by  Mhich  our  peace  is  to  be  effected,  should 
be  laid  upon  him,  his  death  being  for  the  redemption 
of  mankind ;  yet  the  government  should  be  upon  his 
shoulders,  and  his  name  should  be  called.  Wonderful 
Counsellor — the  Mighty  God — the  Father  of  the 
Everlasting  Ages— the  Prince  of  Peace. 

To  Micali,  he  was  to  be  bom  in  Bethlehem.  To 
Daniel  was  made  known  the  precise  time  of  his  suf- 
fering. To  Haggai,  Zechariah,  and  Malachi,  that 
all  these  events  should  be  accomplished  before  the 
destruction  of  the  second  Temple.  The  not  break- 
ing a  bone  of  the  paschal  Lamb — the  rending  the 
garment  and  casting  lots  for  his  vesture — the  offer- 
ing gall  and  vinegar- — ^the  looking  on  him  whom  they 
have  pierced — the  prophecies  relating  to  the  humilia- 
tion and  death  of  the  Messiah,  and  the  spirituality  of 
his  office,  all  tend  to  elucidate  and  show  the  establish- 
ed doctrines  of  the  Jews  with  regard  to  their  expect* 
xd  Messiah. 


[     83     ] 

Agreeably  to  this  view  of  the  prophetical  declara- 
tions relating  to  our  Saviour's  incarnation,  the  gene- 
ral prediction  was  2000  years,  before  the  promise 
made  to  Abraham.  From  that,  to  the  pointing  out 
the  particular  tribe  from  which  he  was  to  descend, 
was  280  years.  From  thence  to  the  designation  of 
the  family  in  which  he  was  to  be  born,  was  600  years. 
It  was  above  300  years  from  thence  to  the  prophecy 
of  his  miraculous  nativity  :  and  from  thence  to  his 
public  appearance  as  a  preacher  of  righteousness,  was 
S50  years. 

This  is  a  very  concise  view  of  the  expectations  of 
the  Jews,  relative  to  Messiah  their  King's  coming  in 
the  flesh.  They  believed  that  he  should  be  the  Son 
of  God,  yet,  emphatically  speaking,  the  Son  of  Man 
—exalted  and  debased — master  and  servant — priest 
and  victim — king  and  subject — clothed  with  mortali- 
ty, yet  the  conqueror  of  death — rich  and  poor — glo- 
rious in  holiness,  yet  a  man  acquainted  with  grief. 
He  was  the  Father  of  the  everlasting  ages,  yet  involv- 
ed in  our  infirmities,  and  reduced  to  a  state  of  extreme 
humiliation.  All  these  seeming  contradictions  were 
to  be  reconciled  in  the  person  of  their  expected  Mes- 
siah; and  they  centered,  as  in  a  point,  in  the  man 
Christ  Jesus,  the  only  begotten  Son  of  God. 

The  Jews  as  a  people,  then  professed  firmly  to  be- 
lieve, that  their  king  Messiah,  though  the  Word  and 
eternal  Son  of  God,  was  to  be  born  of  a  Virgin — of 
the  tribe  of  Judah— of  the  family  of  David — in  the 
village  of  Bethlehem :  that  he  was  to  continue  for 
ever  and  ever,  and  his  name  as  long  as  the  sun  and 
moon  should  endure  :  that  he  was  to  be  both  son  and 
Lord  of  David:  tliat  he  should  die  an  ignominious 


I     84     J 

death  and  rise  again :  that  he  should  have  a  fore- 
runner in  the  power  and  spirit  of  EHas.  That,  as  a 
proof  of  his  mission,  he  should  heal  the  broken 
hearted,  preach  deliverance  to  captives,  raise  the 
dead,  and  preach  the  Gospel  to  the  poor.  That  he 
should  perfect  and  fulfil  the  law- --be  a  stone  of  stum- 
blins:  and  rock  of  offence  to  manv  ;  and  that  the  Gen- 
tiles  should  submit  to  his  government*  In  full  prdof 
of  these  facts,  the  whole  book  of  Psalms,  with  the  pro- 
phets Isaiah,  Jeremiiili,  Ezekiel,  Daniel,  Zechai'iah, 
Haggai,  and  INIalachi  bear  witness. 

Yet,  notwithstanding  tliis  explicit  declaration  of 
the  person  and  character  of  this  glorious  personage, 
the  Talmud  of  the  Jews  informs  us,  "  Tliat,  when  the 
Messiah  shall  appear,  he  shall  be  acknowledged  only 
by  a  small  number  of  the  Jews  (in  comparison  M^th 
the  v,  hole  people),  and  shall  be  rejected  by  the  bulk  of 
the  nation  :  that  the  Messiah  shall  be  a  rock  of  offence 
to  the  two  houses  of  Israel,  and  an  occasion  of  falling 
to  the  inhabitants  of  Jerusalem :  that  the  Jews  shall 
then  be  overwhelmed  with  evils."*" 

When  Christ  appeared  and  began  his  ministry,  he 
did  not  go  to  the  Gentiles,  but  confined  himself  ex- 
lilusively  "  to  the  lost  sheep  of  the  house  of  Israel,'* 
to  the  Jews  alone,  as  the  immediate  object  of  his  mis- 
sion. From  these  he  first  chose  twelve  disciples^ 
who  remained  v/ith  him,  the  constant  witnesses  of  his 
life  and  doctrines,  to  the  end.  After  some  time,  his 
followers  greatly  increasing,  he  chose  seventy  disci- 
ples more,  and  sent  them  to  the  various  cities  of  Judea, 


*  Rab.  Talm.  Tract.  Sanhedrim  C.  Halies  in  Galatin.  lib.  ix.  ch.  ii.T*- 

lli:-.tc!y,  Estab.  Christianity,  by  Bullet,    ix. 


still  confining  his  mission  to  the  Jews.  At  one  time 
he  had  attendant,  on  his  personal  ministiy,  four  thou- 
sand, and  at  another  five  thousand  followers,  besides 
women  and  childi*en;  these  were  all  Jews.  His  popu- 
larity became  so  very  conspicuous  among  th.e  Jews, 
and  his  friends  and  followers  so  greatly  inci-eased,  that, 
in  the  Sanhedrim,  the  chief  priest  declared,  that  all 
men  were  running  after  him;  and  among  his  warm 
friends  and  disciples,  we  find  Nicodemus,  a  ruler  of  the 
Jews;  Joseph  of  Arimathea, a  counsellor;  and  Matthew 
and  Zacheus,  noted  Jewish  publicans,  or  tax-gather- 
ers, officers  under  the  Roman  government ;  these 
were  all  Jews;  and  to  these,  with  the  whole  city  of 
Jerusalem,  and  the  country  round  about,  did  he  pub- 
lish the  glad  tidings  of  salvation,  declaring  himself  to 
be  the  Son  of  God,  and  the  appointed  Messiah,  and 
they  believed  on  his  name :  and  after  his  death,  even 
the  persecuting  Saul,  a  pharisee  of  the  strictest  sect, 
was  added  to  the  number.  But  never,  in  any  one  in- 
stance during  his  life,  did  he  address  himself  to  the 
Gentiles. 

His  being  the  Son  of  God,  was  so  remarkably  and 
emphatically  the  burden  of  his  doctrines  while  on 
earth,  that  his  inveterate  enemies  confined  their  charge 
against  him,  wYitw  arraigned  on  the  trial  for  his  life, 
to  this  important  fact;  and,  as  they  were  employed  and 
bribed  to  make  this  accusation,  by  the  chief  priest 
and  pharisees,  it  is  pretty  conclusive  evidence  of  their 
opinion  of  the  true  character  of  the  expected  Mes- 
siah. 

The  testimony  given  against  him  on  his  trial,  be- 
fore the  Jewish  Sanhedrim,  wasi  that  he  should  ha^e 
said,  "  If  they  should  destj-oy  the  temple,  he  would 


C     86     ] 

rebuild  It  in  three  days,"  as  a  proof  of  his  Almighty- 
power,  otherwise  there  could  not  have  been  any  pre- 
tence of  blasphemy  in  the  charge;  but  even  in  this, 
the  witnesses  could  not  agree  so  as  to  make  their  tes- 
timony amount  to  legal  proof;  and  the  innocent  Jesus 
remaining  silent,  nothing  could  be  obtained  from  his 
confession — on  which  the  chief  priest,  in  order  to  aid 
the  defective  testimony,  adjured  him,  by  the  living 
God,  to  answer,  if  it  was  true,  "  That  he  was  the 
Christ  or  Messiah,  or  not?'*  This  was  putting  the 
accused  to  his  oath,  after  the  manner  of  the  Jews,  or 
examining  him  on  interrogatories.  Silence  was  now 
no  longer  allowable.  Without  hesitation,  therefore, 
lie  fully  confessed  it;  and  as  a  further  acknowledg- 
ment of  his  divine  mission,  added,  "  Hereafter  you 
sliall  see  the  Heavens  opened,  and  the  son  of  man 
standing  at  the  right  hand  of  God.'*  Hereupon  the 
chief  priest,  considering  this  as  an  unequivocal  decla- 
ration of  his  claim  to  the  character  of  the  Messiah, 
rent  his  cloaths,  and  passed  sentence  of  condemnation 
against  him,  "  not  as  guilty  of  falsehood^  deceit,  or  i?npo^ 
siiion  upon  the  people,  but  o{  blasphemy ;  and  therefore 
pronounced  him  worthy  of  death;  and  afterwta-ds,  to 
put  the  idea  they  formed  of  the  true  character  of  their 
expected  king  Messiah  out  of  question,  he  refused  his 
assent  to  Jesus  being  released  by  Pilate,  because  he 
had  made  himself  the  Son  of  God;  that  is,  by  claiming 
the  character  of  their  Messiah. 

The  like  consequence  was  drav/n  by  the  people  at 
large  from  his  preaching  long  before,  when  he  charged 
them  with  attempting  to  stone  him  for  his  good  works 
—they  denied  the  fact,  but  said,  that  it  was  '"''  for  his 
being  only  a  man^  yet  making  himself  equal  with  God.** 


[     87     ] 

After  his  resurrection,  and  the  descent  of  the  Holy 
Spirit  on  the  day  of  Pentecost,  the  apostles  began  to 
preach  in  his  name;  and,  at  one  of  their  first  sermons, 
converted  tliree  diousand  souls ;  and  soon  after,  we 
are  informed,  that  the  number  of  the  brethren  were 
about  five  thousand;  and,  a  little  afterwards,  that  "  a 
great  company  of  the  priests  were  obedient  to  the 
faith."  Here  then  were  numerous  converts,  who 
must  have  been  as  well  acquainted  with  the  general 
statement  of  facts  relative  to  the  life  and  actions  of 
the  Saviour,  as  the  apostles  themselves;  and,  by 
their  conversion,  under  the  dangers  to  which  they  ex- 
posed themselves  by  their  adherence  to  the  cause  of 
a  persecuted  and  crucified  master,  they  became  as 
good  and  sufficient  witnesses  of  the  facts  on  which 
the  Christian  doctrines  are  founded,  as  if  they  had 
been  of  his  family  in  his  life-time.  These  were  all 
Jews ;  and  they  were  at  Jerusalem,  the  seat  of  all  the 
great  occurrences  of  his  life  and  death,  where  a 
church  was  immediately  established,  and  from 
w^hence  their  doctrines  spread  throughout  all  Judea, 
so  as  to  raise  a  persecution  against  the  whole  pro- 
fession. Hereby  these  followers  of  the  despised 
Nazarene,  were  scattered  throughout  the  country, 
and  finally  forced  among  the  Gentiles,  whom  they 
were  taught  of  God,  by  a  revelation  of  his  will,  to 
admit  also  to  fellowship ;  the  Jews  as  a  nation  hav- 
ing rejected  the  Messiah  their  king;  and  not  till  then 
did  they  turn  to  the  Gentiles. 

Thus  it  is  plain  to  demonstration,  tliat,  before  the 
crucifixion  of  Christ,  and  for  a  considerable  time  af- 
ter the  resurrection,  so  far  from  the  Jews  "  never  ere- 
cUting  the  story,  and  the  Gentiles  being  the  only  peo- 


>  [     88     ] 

pie  that  believed,"  it  was  the  direct  reverse.  The 
Je^^'s  were  tlie  cnly  people  who  did  believe  the  Gos- 
pel, it  never  having  yet  been  preached  or  oiFered  to 
any  other  nation. 

Indeed,  whoever  is  the  least  acquainted  with  ec- 
clesiastical history,  and  the  hic>tory  of  the  Jewish  na- 
tion, must  be  surprized  at  the  boldness  of  this  adven- 
turous author,  in  asserting,  "  that  the  story  of  Jesus 
Christ  being  the  Son  of  God,  was  introduced  under 
coA  er  of  the  heathen  mythology,  and  that  the  Gen- 
tiles only  received  it;"  when  it  is  so  apparent,  both 
from  sacred  and  profane  history,  that  the  church  of 
Christ  consisted  of  thousands  of  Jews,  before  a  single 
Gentile  convert  w^as  known  to  the  church.  And 
when  it  did  first  happen,  a  special  revelation  from 
Heaven  became  necessar}'^,  to  reconcile  the  minds  of 
the  apostles  to  it.  And,  after  the  calling  of  the  Gen- 
tiles, about  fourteen  years  from  the  crucifixion,  we 
are  told,  that  on  the  preaching  of  Paul,  ^'  A  great  mul- 
titude of  both  Jews  and  Greeks  believed."  About 
thirty  years  after  the  death  of  our  Lord,  the  doctrines 
of  the  Gospel  had  spread  throughout  J  udea,  Gallilec 
and  Samaria ;  so  that,  on  Paul's  arrival  at  Jerusalem, 
the  apostles  inform  him,  that  many  thousands,  (lite- 
rally myriads  or  tens  of  thousands)  were  in  Jerusa- 
lem, who  believed. 

Thus  is  the  wisdom  and  foreknowledge  of  the 
glorious  Redeemer  manifest,  in  his  having  ordered 
an  exclusive  application  to  the  Jews,  till,  as  a  nation, 
they  should  reject  him,  not  only  in  fulfilment  of  an- 
cient prophecy,  but  in  full  contradiction  to  the  spirit 
of  infidelity,  which  he  foresaw  would  arise  in  tliese 
latter  days,  charging  him  with  introducing  tlie  doc- 


[     89     3 

tiine  of  his  divinity  under  cover  of  the  heathen  my- 
tholog\^ 

The  devils  themselves  will  rise  in  judgment 
against  this  pretended  philosopher;  for  although  he 
knows  not  Jesus,  nor  who  he  is,  and  will  not  believe 
in  his  being  the  Son  of  God;  those  unhappy  spirits, 
even  in  the  days  of  his  flesh,  could  cry  out  in  the 
bitter  anguish  of  despair,  "  IVe  know  thee,  who  thou 
art,  Jesus  thou  Son  of  God;  art  tliou  come  to  tor- 
ment us  before  the  time?" 


M 


THE  CHRISTIAN  THEORY 
MISREPRESENTED,  &c. 


In  the  like  spirit  of  jnisrepresentatio7i,  and  utter  aversion  to 
the  pure  system  of  the  Gospel,  does  this  xvriter  assert, 
"  That  the  theory  of  the  Christian  church,  sprung  out  of 
the  tail  of  the  heathen  mythology,  A  direct  incorporation 
took  place  in  the  first  instance,  by  making  the  reputed 
founder,  celestially  begotten.  The  trinity  of  Gods  that 
then  followed,  was  no  other  than  a  reduction  of  the  former 
plurality,  which  was  twenty  or  thirty  thousand.  The 
statue  of  Mary,  succeeded  the  statue  of  Diana  of  Ephesus, 
£lfc.  8?c.  The  Christian  theory  is  little  else,  than  the  ido- 
latry of  the  ancient  mythologists,  accommodated  to  the 
purposes  ofpoxver  and  revenue,  and  it  yet  remains  to  rea- 
son and  philosophy  to  abolish  the  amphibious  fraud*"* 

IT  is  an  old  observation,  take  any  thing  for 
granted,  and  any  thing  will  follow.  Should  not 
every  reader  expect,  after  these  round  assertions, 
that  some  proof  of  this  extraordinary  position  would 
have  been  adduced;  especially  as  the  whole  system 
of  the  Gospel  is  declared  by  its  advocates,  to  be  a 
direct  attack  on  every  principle  and  species  of  ido- 
latry, and  wholly  designed  to  estabUsh  the  worship 


C     92     ] 

©f  on*  only  living  and  true  God  through  j€3iis  Christ 
whom  he  hath  sent.  But  this  writer  appears  to  have 
supposed,  that  the  knowledge  of  the  Gospel  might  be 
gained  by  intuition ;  and  of  course  is  wholly  unac- 
quainted with  the  nature  of  its  doctrines,  and  seems 
to  suppose  his  readers  equally  ignorant,  or  he  would 
have  seen  the  necessity  of  some  kind  of  proof  or  ar- 
gument to  support  his  bold  and  unsupported  charges  a- 
gainst  the  Christian  church  as  founded  in  the  Gospel 
of  tlie  Son  of  God. 

Whatever  plausible  pretexts  he  might  have  had, 
from  a  cursory  view  of  the  unchristian  practices  of 
the  church,  v/hen  degenerated  and  apostatised  under 
darkness  and  declension,  as  foretold  by  the  author  of 
our  holy  religion  and  his  apostles,  that  it  would  be 
under  the  reign  of  Antichrist ;  yet  surely  he  must 
have  been  beside  himself  to  assert,  "  that  the  Chris' 
iian  Theory  is  little  else  than  the  idolatry  of  the  ancient 
mythologists,  accommodated  to  pailicular  purposes." 

If  ever  a  system  of  pure  doctrine,  or  holy  practice, 
founded  on  the  belief  and  worship  of  one  God,  has 
been  inculcated  and  urged  on  the  consciences  of  men, 
surely  it  is  to  be  found  in  the  Christian  Theory. — 
Hear  our  author  himself;  ''  Jesus  Christ  was  a  vir- 
tuous and  am.iable  man ;  the  morality  that  he  preached 
and  practised,  was  of  the  most  benevolent  kind." 

The  Decalogue,  which  is  the  epitome  of  all  its 
preecepts,  begins  by  the  express  commandment, 
"'  that  thou  shalt  not  have  more  Gods  than  one." — 
And  the  New  Testament,  opens  with  a  rebuke,  that 
may  well  be  applied  here,  "  get  behind  me  Satan,  for 
it  is  written  thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve." 


C     93     3 

When  die  great  author  of  our  holy  rehgion  addres- 
ses himself  to  God  the  Father,  he  says,  "  I  thank 
thee  O  Father,  Lord  of  Heaven  and  Earth,  because 
thou  hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  to  babes  and  sucklings,  for  so 
it  seemed  good  in  thy  sight :"  and  the  substance  of 
many  of  his  instructions  were,  "that  no  man  can  serve 
two  masters — ^ye  cannot  serve  God  and  mammon." 

"The  law  and  the  prophets  were  until  John  ;  since 
that  time  the  kingdom  of  God  is  preached,  and  every 
man  presseth  into  it.  For  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  on  him  should  not  perish  but  have  everlast- 
ing life.  God  is  a  spirit  and  they  who  worship  him 
must  worship  him  in  spirit  and  in  truth."  And  his 
disciples  after  his  resurrection,  who  established  all 
the  primitive  churches,  and  taught  them  both  their 
theory  and  practice,  set  out  by  declaring,  "  that  th& 
God  of  Abraham,  Isaac  and  Jacob,  the  God  of  their 
Fathers  had  glorified  his  Son  Jesus  Christ."  And 
when  the  people  of  Lystra,  who  were  both  heathen 
and  idolaters,  but  much  more  excusable  than  the  au- 
thor of  the  Age  of  Reason,  had  mistaken  the  apostles 
for  their  gods  in  the  likeness  of  men ;  and  would  have 
offered  sacrifice  to  them  ;  instead  of  justifying  the 
conclusion  or  assertions  of  our  pretender  to  reason, 
"  they  rent  their  clothes,  and  ran  in  among  the  people, 
saying  why  do  ye  these  things  ?  we  preach  unto  you, 
that  ye  should  turn  from  these  vanities  unto  the  li\  ing 
God,  who  made  heaven  and  earth,  the  sea  and  all 
things  that  are  therein."  &c. 

When  the  Gentile  converts,  in  the  beginning  of 
their  church,  were  trammelled  with  the  false  reason- 


[     94     ] 

ings  of  some  weaker  brethren,  who  would  have  obli- 
ged them  to  be  circumcised,  according  to  the  law  of 
Moses ;  they  made  application  to  the  church  under 
the  apostles  at  Jerusalem,  for  their  instructions  on  this 
head.  In  their  answer,  the  apostles  appear  to  aim  at 
summing  up  their  duty  according  to  the  Christian 
theory  in  as  few  words  as  possible.  These  were 
*'  that  they  should  abstain/row  pollutions  of  idols ^  from 
fornication  and  from  blood." 

When  Paul^,  the  great  apostle  of  the  Gentiles,  was 
preaching  at  Athens,  he  assures  his  hearers,  "  that, 
as  they  worshipped  the  unknown  God;  therefore, 
whom  they  ignorantly  worshipped,  Him  he  declared 
unto  them ;  that  is,  God  who  made  the  world,  and 
all  things  that  are  therein,  seeing  that  He  is  Lord  of 
heaven  and  earth,  and  dwelleth  not  in  temples  made 
with  hands." 

The  doctrine  of  the  gospel,  which  Jesus  Christ 
and  his  apostles  taught  throughout  the  world  was  the 
worsliip  of  one  only  true  God,  in  spirit  and  in  truth, 
through  Jesus  Christ  his  beloved  Son ,  and  all  their 
instructions,  relative  to  practical  religion,  do  indeed 
breathe  a  spirit  of  the  purest  morality  ever  taught  to 
man.     In  addition  to  the  incomparable  sermon  on  the 
mount,  and  the  whole  strain  of  our  Lord's  teachings, 
hear  the  apostle  Paul  in  his  address  to  the  Romans. 
*'  I  beseech  you  brethren,  by  the  mercy  of  God,  that 
ye  give  up  your  bodies  a  living  sacrifice,  holy,  ac- 
ceptable unto  God,  which  is  your  reasonable  service. 
— Let  your  love  be  without  dissimulation;  abhor 
that  which  is  evil;  cleave  to  that  which  is  good;  be 
kindly  affectioned  one  to  another  with  brotherly  love, 
in  honour  preferring  one  another;  not  slothftil  in  bu- 


[     95     ] 

siness;  fervent  in  spirit,  serving  the  Lord;  rejoicing 
in  hope,  patient  in  tribulation,  continuing  instant  in 
prayer;  distributing  to  the  necessity  of  saints,  given 
to  hospitality ;  bless  them  who  persecute  you;  bless, 
and  curse  not.  Rejoice  with  them  who  rejoice,  and 
weep  with  them  who  weep.  Be  of  the  same  mind 
one  towards  another;  mind  not  high  things,  but  con- 
descend to  men  of  low  estate;  be  not  wise  in  your 
own  conceit ;  recompence  no  man  evil  for  evil ;  pro- 
vide things  honest  in  the  sight  of  all  men  ;  if  it  be 
possible,  as  much  as  lieth  in  you,  live  peaceably 
with  all  men;  avenge  not  yourselves,  but  give  place 
unto  wrath.  If  thine  enemy  hunger,  feed  him;  if  he 
thirst,  give  him  drink  ;  be  not  overcome  of  evil,  but 
overcome  evil  with  g;ood."  And  as^ain,  the  same 
apostle,  when  addressing  the  Thessalonians — '*  For 
this  is  the  will  of  God,  even  your  sanctification,  that 
ye  should  abstain  from  fornication;  that  no  man 
should  defraud  his  brother  in  any  thing,  but  encou- 
rage and  promote  brotherly  love;  that  they  should 
study  to  be  quiet^  and  do  their  own  business,  and 
work  with  their  'own  hands,  walking  honestly  to 
them  that  are  without,  that  they  should  have  lack  of 
nothing;  that  they  should  be  sober,  and  at  peace 
among  themselves."  He  exhorts  them  "  to  warn 
the  unruly;  comfort  the  feeble  minded;  support  the 
weak;  be  patient  to  all  men;  rejoice  for  evermore; 
pray  without  ceasing ;  in  every  thing  give  thanks ; 
prove  all  things ;  hold  fast  that  which  is  good,  and 
abstain  from  all  appearance  of  evil."  And  when  he 
speaks  of  the  fruits  and  effects  of  these  doctrines,  as 
he  does  to  the  Galatiuns,  "  They  are,  love,  joy. 


[     95     ] 

peace,  long  suffering,  gentleness,  goodness,  faitli^ 
meekness,  temperance." 

This  was  the  sum  of  the  essential  doctrines  of  the 
church  for  the  first  tliree  hundred  years  of  the  Chris- 
tian [era,  connected  widi  an  unremitted  attention  to 
tliem  in  all  their  theory  and  practice.  The  asser- 
tion, therefore,  ''  That  the  Christian  tlieory  is  little 
else  than  the  idolatry  of  the  ancient  mythologists," 
may,  without  die  just  charge  of  uncharitableness,  be 
termed  a  perversion  of  the  ti*uth,  when  made  by  a 
man,  who  had  the  means  of  knowledge  in  his  power," 
but  who  has  neglected  to  make  use  of  them. 

What  could  the  Age  of  Reason  mean  by  theory  ? 
Surely  that  of  the  Christian  church  is  only  to  be 
found  in  tlie  New-Testament.  It  would  be  even  too 
absurd  for  our  author,  who  seems,  however,  capable 
of  almost  any  attempt,  to  charge  tlie  Gospel,  or  the 
Christian  church,  witli  the  errors  and  abominable 
practices,  of  many  of  its  mistaken,  or  disingenuous 
professors,  v»  lien  manifestly  opposed  by  eveiy  pre- 
cept and  instruction  of  its  system.  As  well  might 
he  say,  tliat  the  theory  of  the  Christian  chtu-ch,  was- 
that  of  the  Gnostics,  Manicheans,  or  Nicolaitans, 
because  they  once  professed  to  belong  to  tliat 
church. 

The  Gospel  is  the  only  test  of  all  the  theory  and 
allowed  practices  of  the  Christian  church;  and  when- 
ever that  is  swerved  from  in  either,  its  emphatical 
language  is,  ''  Remember  therefore  from  whence 
thou  art  fallen,  and  repent,  and  do  thy  first  works,  or 
else  I  will  come  quickly,  and  remo^•e  thy  candlestick 
out  of  its  place,  except  thou  repent." 


[     97     ] 

The  writer  of  the  Age  of  Reason,  may  think  it 
harsh  to  be  charged  with  falsehood  in  every  page  of 
his  work ;  but  it  would  ill  become  an  advocate  for  the 
Oospel,  not  to  declare  it  boldly,  and  Vvould  be  doing 
l^reat  injustice  to  the  cause  of  truth,  when  the  ever- 
jasting  interests  of  his  fellow  men  are  at  stake;  and 
the  guilty  person  has  no  one  but  himself  to  blame  for 
this  severity,  having  presumed  to  enter  on  a  subject 
with  which  he  had  not  taken  pains  to  make  himself 
acquainted;  no,  not  with  its  alphabet. 

Had  he  thought  proper  to  have  used  reasoning  and 
argument,  founded  on  proof,  to  enforce  his  observa- 
tions, he  might  have  expected  a  suitable  reply;  but 
when  he  contents  himself  with  advancing  the  most 
palpable  falsehoods  and  misrepresentations  as  facts, 
from  M  hich  to  di'aw  the  most  important  conclusions, 
and  these  so  enveloped  in  sophistry,  and  tainted  u  ich 
ludicrous  insinuations,  as  seem  only  calculated  to  im- 
pose on  the  young  and  unwary  mind  in  matters  of 
infinite  importance,  he  has  no  right  to  expect  any- 
thing farther,  than  a  positive  denial  of  the  gross  mis- 
representation of  facts  he  has  imposed  on  the  public. 
The  language  of  Justin  Martyr,  in  the  first  ages 
of  the  church,  to  Crescens  the  philosopher,  who  had 
ungenerously,  as  wickedly,  traduced  the  then  Cliris- 
tians  as  atheistical  and  irreligious,  is  ver\^  applicable 
to  our  autlior.  He  says,  "  That  Crescens  talked 
about  things  which  he  did  not  understand — feigning 
things  of  his  own  head,  only  to  comply  v  ith  the  hu- 
mour of  his  seduced  disciples  and  followers — tliat,  in 
reproaching  the  doctrines  of  Christ,  when  he  did  not 
understand  them,  he  discovered  a  most  v.icked  and 
malignant  temper,  and  showed  himself  far  worse  tlian 

N 


[     93     ] 

the  most  simple  and  unlearned,  who  are  not  wont 
rashly  to  bear  witness  and  determine  on  things  not 
sufficiently  known  to  them;  or  if  he  did  understand 
their  greatness  and  excellency,  then  he  showed  him- 
self much  more  base  and  disingenuous,  in  charging 
upon  them  what  he  knew  to  be  false,  and  concealing 
his  inward  sentiments  and  convictions,  for  fear  lest 
he  should  be  suspected  of  being  a  Christian."* 

Neither  can  our  author  complain  with  justice, 
that  our  Scriptures,  the  authority  of  which  he  denies, 
are  made  the  test  of  truth  on  this  occasion,  as  it  is 
the  theory  established  therein,  which  he  charges  with 
idolatiy  and  falsehood.  There  can  be,  therefore,  no 
other  criterion  or  evidence  of  the  truth  or  falsehood 
of  the  assertion,  but  from  those  Scriptures,  let  them 
be  true  or  false.  They  must  afford  the  exclusive 
testimony  of  what  is  contained  in  them,  and  to  which 
alone  we  can  appeal;  and  they  contradict  the  charge 
in  eveiy  page. 

Our  author  indeed  seems  to  plume  himself  on  his 
imaginary  idolatry  of  the  Christian  church,  "  in  sub- 
stituting a  trinity  of  Gods,  as  a  reduction  of  the 
twenty  or  thirty  thousand  of  the  heathen  mythology." 
Could  he  have  shown  a  single  instance  of  a  Christian 
church  acknovvledging  a  trinity  of  Gods  in  their 
worship,  it  would  then  have  been  necessary  for  him 
to  have  shown,  that  this  was  countenanced  by  the 
Gospel  of  Jesus  Christ.  But,  while  that  teaches  the 
mysterious  doctrine  of  the  Father,  Son,  and  Holy 
Spirit,  it  never  fails  to  inculcate  as  a  truth,  essential 
to  his  religion,  that  these  three  are  but  one  inconceiv- 
able Jehovah. 

•  Cave's  Prim.  Christianity,  vol.  i,  fiel.  7. 


L  99  ] 
Can  our  author  be  so  ignorant  as  to  suppose,  that 
the  doctrine  of  the  Trinity  is  pecuhar  to,  and  the  in- 
vention of,  the  Gospel  ?  Had  he  read  the  Jewish  Scrip. 
tiu*es,  or  the  heathen  mytliology  in  its  first  principles, 
with  care;  or  attended  to  the  known  doctrines  and 
principles  of  the  Jews  as  a  religious  people,  and  the 
primitive  religion  of  many  of  the  heathen  nations,  he 
would  have  known,  that  a  trinity  in  unity,  was  a  doc- 
trine taught  many  hundreds  of  years  before  the  birth 
of  Christ,  and  indeed  from  the  beginning  of  the 
world. 

As  to  the  doctrine  of  the  Trinity,  it  is  not  my  de- 
sign to  enter  into  a  dispute  of  so  important  a  nature. 
It  will  suffice  to  show,  as  well  his  ignorance  as  his 
malice,  in  the  charge,  "  That  the  theory  of  the  Chris' 
tian  church  sprang  out  of  the  tail  of  the  heathe?i  mythology 
— and  that  the  trinity  of  Gods  that  thenfcllowed,  was  no 
other  than  a  reduction  of  the  former  plurality,  which  was 
twenty  or  thirty  thousand.''* 

This  may  be  done  by  barely  evincing  it,  whether 
true  or  false,  to  have  been  the  doctrine  of  the  earliest 
heathen  mythology,  derived  by  tradition  from  the  first 
patriarchs;  and  also  that  of  the  Jews,  before  the 
coming  of  Christ. 

If  the  Christian  religion  is  true,  and  was  really  a 
revelation  from  God,  by  Jesus  Christ,  then  it  must 
always  have  been  essentially  the  same,  from  the  be- 
ginning of  the  Avorld. 

God  having  formed  man  out  of  the  dust  of  the 
earth,  and  breathed  into  him  a  rational  soul,  it  was 
impossible  on  his  first  starting  into  existence,  that  he 
should,  by  his  natural  powers,  ever  have  attained  to 
the  true  knowledge  of  his  Maker,  or  become  ac- 
quainted with  his  will,  othenvisc  than  by  an  exprcs? 


[     100     ] 

revelation  from  Heaven;  for  as  Tertullian  justly  ob- 
serves, "  What  is  infinite,  can  only  be  known  of  it- 
self." God,  as  a  wise  and  good  Creator,  could  not 
have  left  his  creature  under  this  incapacity  of  render- 
ing him  the  homage  due  to  his  name.  All  the  attri- 
butes of  the  Divine  Majesty  required  that  this  should 
be  done;  and  there  can  be  no  doubt,  but  that  the  be- 
neficent Creator  did  instruct  Adam  in  that  knowledge 
of  his  will,  which  Vv-as  necessary  to  his  weU-being, 
by  the  revelation  of  the  divine  nature  and  attributes, 
and  the  mode  of  worship  he  required  of  him. 

It  clearly  appears  from  the  Mosaic  history,  that 
the  Messiah,  who  was  to  come,  the  second  person  in 
the  Christian  Trinity,  was  early  made  known  to 
Adam,  by  God  himself,  as  the  seed  of  the  ivoman.  The 
Spirit  of  God,  the  third  person  in  the  same  trinity, 
is  expressly  said  to  have  moved  upon  the  face  of  the 
■  waters,  at  the  creation;  and  the  language  made  use 
of  on  that  great  occasion,  is  there  said  to  be,  "  Let 
us  make  man  in  our  image''''- — from  which  short  ac- 
count we  may  safely  conclude,  that  Adam  was  not  left 
v/ithout  divine  instruction. 

Hence  also,  in  the  Mosaic  account  of  the  crea- 
tion before  the  fall,  we  find  God  frequently  and  perso- 
nally communing  with  Adam,  whose  mind,  in  that 
pure  and  sinless  state,  was  better  calculated  to  re- 
ceive the  communication  of  spiritual  and  divine 
kno^\  ledge,  and  to  bear  a  constant  contemplation  of 
the  perfect  attributes  of  the  Divinity,  than  any  of  his 
fallen  race.  And  after  the  fall,  we  are  told  of  Cain 
and  Abel,  worshiping  the  God  of  Heaven;  one  in 
an  acceptable  manner,  by  offering  his  devotions 
through  victims  slain  on  the  altar,  before  man  fed  on 
the  flesh  of  beasts;  thus  pre-figuring  >6/>«whowas  to 


[     101     ] 

come,  as  the  great  propitiary  sacrifice.  The  other, 
in  a  very  unacceptable  manner,  by  refusing  obedi- 
ence to  the  revealed  will  of  his  Maker,  and  preferring, 
the  bloodless  productions  of  the  earth,  raised  by  his 
own  labour,  as  at  least  equal  in  the  sight  of  God. 
The  issue  was  answerable  to  the  tempers  and  con-^ 
duct  of  the  men,  and  one  sinful  act  begat  another j 
impiety  in  principle,  soon  producing  extreme  cruelty 
in  action;  a  brother  was  found  shedding  a  brother's 
blood. 

Adam  then,  being  instructed  in  the  will  of  his 
Creator,  in  a  much  higher  and  more  spiritual  manner 
than  any  of  his  descendants,  must  have  taught  his 
children,  and  his  childi-ens'  children,  for  many  genera- 
tions, with  anxious  solicitude,  the  words  and  ex- 
pectations of  eternal  life. 

If  we  proceed  a  step  farther,  we  shall  find  Enoch 
walking  with  God — the  children  of  Seth  distin- 
guished from  the  children  of  Cain,  by  the  appellation 
of  the  sons  of  Cod. 

Noah  receives  an  express  revelation  from  God, 
relating  to  the  flood,  when  he  complains  that  his  Spi- 
rit should  not  always  strive  with  men. 

As  a  good  man,  Noah  must  have  carefully  in- 
structed his  children  in  the  principles  and  knowledge 
of  the  true  worship  of  their  Maker;  and  at  the  dis- 
persion of  Babel,  this  knowledge  must  have  been 
carried  by  every  separate  party  to  the  several  nations 
of  the  earth,  which  were  founded  by  them,  especially 
in  the  line  of  Shem.* 

•  Sanchionathan  calls  Shcm,  by  the  name  of  Ma^us,  as  the  prince  of  the 
order  of  the  Magi,  or  wise  men,  who  were  the  first,  and  patriarchal  priests 
after  the  flood. 


^/' 


[      102     ] 

Hence  if  we  examine  into  the  first  principles  of 
every  religion  in  the  world,  before  they  were  deba- 
sed and  profaned  by  the  ignorance,  arts  or  designs 
of  those  men  who  were  intrusted  with  the  public  in- 
struction, we  shall  discover  evident  traits  of  the  true 
religion  as  revealed  to  Adam,  Enoch,  Seth,  and 
Noah. 

Their  posterity  did  certainly  receive  by  tradition 
and  hieroglyphics,  (the  only  modes  of  perpetuating 
facts  and  events  known  to  the  world  before  the  in- 
vention of  letters)  many  of  the  essential  truths  of  re- 
velation.* Abraham  is  agreed  by  all  parties,  both 
sacred  and  profane,  to  have  been  a  holy  man,  and 
taught  the  worship  of  the  only  one  living  and  true  God. 
He  lived  early  enough  to  converse  with  Shem,  the 
son  of  Noah,  who  lived  in  Methuselah's  day.  Abra- 
ham's children,  with  their  posterity,  preserved  this 
knowledge  and  worship,  and  instructed  all  the  neigh- 
bouring nations  in  it,  both  by  precept  and  example, 
till  the  coming  of  the  Saviour. + 


•  Mr.  Henry,  in  his  History  of  Great-Britain,  speaking  of  the  ancient 
Druids,  says,  "  The  first  and  purest  principles  of  their  religion,  at  least 
descended  to  them,  together  with  their  language,  and  many  other  things, 
from  Gomer,  the  eldest  son  of  Japhet,  from  whom  the  Gauls,  Britons,  and 
all  the  other  Celtic  nations,  derived  their  origin.  For  It  is  not  to  be  ima- 
gined that  this  renowned  parent  of  so  many  nations,  who  was  only  tl\e 
grandson  of  Noah,  could  be  unacquainted  with  the  knowledge  of  the  true 
God,  and  of  the  most  essential  principles  of  religion  ;  or  that  he  neglected 
to  communicate  this  knowledge  lo  his  immediate  descendants,  and  they  to 
their  posterity,  from  age  to  age.  But  unhappily,  the  method  by  which  this 
religious  knowledge  was  handed  down  from  Gomer  to  his  numerous  pos- 
terity in  succeeding  ages,  was  not  well  calculated  to  preserve  it  pure  and 
oncorrupted.  This  was  by  tradition,  which  however  limpid  it  may  be 
«ear  its  fountain  head,  is,  like  other  streams,  very  apt  to  swell  and  become 
turbid  in  its  progress."     Vol.  i.  fol.  92. 

t  The  name  of  Abraham  hath,  for  many  ages  past,  been  had  in  great 
veneration  all  over  the  east,  and  among  all  sects,  so  that  every  or.e  of 


[      103     ] 

Abraham  was  so  remarkable  for  his  purity  and 
zeal  in  the  service  of  God,  and  for  his  faith  and  con- 
fidence in  his  promises,  that  he  refused  not,  at  the 
divine  command,  to  sacrifice  his  only  son,  who  thus 
was  held  up  as  a  striking  figure  of  him  who  was  to 
bruise  the  serpent's  head.  As  a  reward  for  Abra- 
ham's piety,  God  revealed  to  him,  that  all  the  earth 
should  be  blessed  in  his  seed;  or  in  other  words,  that 
the  promised  Messiah,  known  by  the  epithet,  the  seed 
of  the  woman^  should  spring  from  his  loins. 

Thus  we  have  very  strong  evidence  from  the  histo- 
ry" of  Moses,  that  the  religion  of  Adam,  Enoch,  Seth, 
Noah,  Shem,  Abraham,  and  his  children  Isaac  and 
Jacob,  led  them  to  look  to  the  Messiah  that  was  to 
come,  the  promised  seed  of  the  woman,  pre-figured  in 
all  their  sacrifices  and  oblations  of  blood  shed  upon 
their  altars. 

This  is  the  only  rational  account  of  the  prevalence 
of  so  strange  a  mode  of  worshipping  the  beneficent 
Creator  of  the  Heavens  and  the  earth,  unaccountable 
in  any  other  view  than  as  it  was  designed  to  show 
forth  the  great  sacrifice  of  the  Messiah,  in  offering 
himself  up  for  tlie  sins  of  his  people. 

Now  with  what  propriety  could  these  eminent 
servants  of  God  have  miiformly  continued  ir^  tliis 


them  have  thought  it  would  give  reputation  to  them,  could  they  entitle 
themselves  to  him.  For  not  only  the  Jews,  the  Maglans,  and  the  Maho- 
metans, but  the  Sablans  and  the  East-Indians,  all  challenge  him  to  them- 
selves, as  the  g^eat  patriarch  and  founder  of  their  several  stcts,  every  one 
pretending  their  religion  is  the  same  that  Abraham  pVofessed.  T^(e  vene- 
ration for  Abraham  in  those  parts,  proceeded  from  the  gi-eat  fame  ttf  his 
piety,  which  was  (it  is  supposed)  there  spread  among  them,  by  the  IsratT- 
ites  in  their  dispersion  all  over  theeaat,  first  on  the  Assyrian,  and  afcer  oa 
th«  Biib/loni&h  captivity.     Pridcaux'i  Connet,  vol.  i.  2;2J. 


I     104    ^ 

mode  of  worship,  as  evidencing  their  faith  and  hope 
in  him  that  was  thus  to  come;  or  have  any  confidence 
in  his  sufficiency  for  their  redemption,  unless  they 
had  been  instructed  by  a  divine  revelation  in  this 
mysterious  doctrine,  which,  from  all  their  conduct, 
it  appears  they  were. 

Abraham  retained  the  knowledge  and  worship  of 
the  true  God,  amidst  all  the  idolatry  of  his  country, 
and  at  last  separated  himself  and  family  from  the  con- 
tagion of  their  example,  by  removing  into  a  distant 
land,  not  before  inhabited. 

In  the  process  of  time,  Joseph,  his  great  grand- 
son, by  the  special  providence  of  God,  became  gover- 
nor and  lord  of  all  Egypt;  and  from  the  purity  and 
holiness  of  his  character,  must  have  made  use  of  his 
grandeur,  power,  and  influence,  to  spread  the  truth 
throughout  that  populous  country;  and  this  must  have 
had  great  v/eight,  not  only  from  his  example,  but 
from  the  truth  of  his  predictions,  and  the  distress  that 
afterwards  came  upon  that  people  from  the  severity  of 
a  seven  years  famine. 

These  doctrines  must  have  greatly  prevailed,  by 
the  addition  of  Jacob  and  his  family  to  the  inhabitants 
of  Egypt.  Hence,  upon  a  careful  examination  into 
antiquity,  we  shall  find,  that  Egypt  afterwards  became 
the  divinity  school  of  all  the  surrounding  nations,  and 
especially  the  Greeks.  Into  their  religions,  however 
different  from  each  other  in  detail,  the  great  princi- 
ples of  revelation  must  originally  have  been  ingraft- 
ed, though  afterwards  greatly  darkened  and  debased 
by  the  inventions  of  philosophers  and  the  superstition 
of  priests,  to  make  them  acceptable  to  the  mass  of 


t     105     ] 

the  common  people,   who  were  extremely  ignorant 
and  perverse. 

If  this  reasoning  be  just,  history  and  the  works  of 
of  the  ancients  must  throw  some  light  on  this  subject; 
and  considering  the  tempers  of  the  autlior  of  the  Age 
of  Reason  and  his  disciples,  it  may  be  prudent,  in 
the  first  place,  to  trace  the  necessary  facts  from  hea- 
then antiquity,  as  they  may  have  more  influence  than 
any  thing  from  a  purer  source,  and  as  at  the  same  time 
they  will  greatly  corroborate  the  Mosaic  history. 

We  are  informed  by  the  earliest  Egyptian  histO' 
fies,  that  about  the  time  of  Abraham,  the  Egyptians 
had  their  first  king,  who  was  called  Zoroaster  Mis- 
raim,  by  some  Misra,  and  by  others  Osiris.  He  is 
said  to  have  reigned  about  two  thousand  years  before 
tlie  Christian  sera. 

Afterwards  came  the  famous  Hermes-trismegis- 
tus,  or  Taut,  or  Thoth,  by  whom  the  first  Egyptian 
pyramids  were  raised.  Many  authors  have  supposed 
this  Hermes  to  have  been  Moses,  but  the  late  Mr. 
Bryant  (as  we  are  informed  by  an  elegant,  learned  and 
able  writer)  very  satisfactorily  contends,  *'  that  he 
was  no  other  than  the  patriarch  Joseph.  He  is  per- 
suaded that  the  Osarsiph  of  the  Egyptians,  one  of  the 
names  by  which  Hermes  was  called,  if  Manctho,  their 
earliest  historian  may  be  credited,  is  nothing  else  but 
a  mistake  in  arrangement,  for  Sar — Oseph^  or  Lord 
Joseph  of  the  bible.  And  if  another  name  by  which 
Hermes  was  known,  as  some  ancient  authors  have 
asserted,  was  Siphoas^  Mr.  Bryant  thinks  it  a  similar 
confusion  of  the  letters ;  for  what  saith  he,  is  Siphoas^ 
but  Aosiph  misplaced,  which  is  the  Egyptian  name 
of  Joseph."     But,  however  the  truth  may  be,  the  ar- 

o 


[     106     ] 

gument  is  strong,  that  the  Egyptians  derived  several 
important  branches  of  divine  revelation  from  the  pa-, 
ti'iarchs,  as  will  now  appear  from  the  character  of  Her- 
mes. 

Diodorus  Siculiis  bestows  the  highest  encomiums 
on  Hermes-trismegistus  as  the  founder  of  all  the 
Egyptian  learning,  and  it  is  said  that  he  received  his 
name  from  his  teaching  the  explicit  doctrine  of  the 
Trinity.* 

The  Chronicum  Alexandrinum,  quoted  by  Kir- 
cher^  relates,  that  there  lived  among  the  Egyptians, 
the  fust  of  the  family  of  Chaan  Sesostris,  that  is  a 
branch  of  Osiris,  a  man  venerable  for  his  wisdom  and 
admiral^le  learning,  who  held  that  there  were  three 
principal  powers,  virtues,  or  forms  in  God — that  tlie 
name  of  the  ineffable  Creator,  implied  one  Deity,  for 
which  reason,  this  wise  man  was  called  Hermes-tris- 
megistus. f 

Suidas,  another  profane  historian,  in  his  historical 
Greek  Lexicon,  says,  "  that  Hermes-trismegistus  the 
wise  Egyptian,  flourished  before  Pharaoh  (supposed 
to  be  the  oppressor  of  the  Israelites)  and  that  he  was 
so  named,  because  he  asserted,  that  there  was  a  Tri- 
nity, and  that  in  the  Trinitythere  was  but  one  Deity.  J 


*  The  Cadnceus  of  Hermes,  is  adorned  v^ith  the  old  Egyptian  svmbol 
vf  Deity,  the  globe,  wings,  and  serpent ;  and  is  described  by  the  ancients 
•AS,  producing  three  leaes  together,  a  sacred  trefoil,  intimating  the  three- 
fold distinction  in  the  Deity,  for  wliich  he  was  so  strenuous  an  advocate. 
Thus  Homer,  in  the  Hymn  to  Mercury,  calls  it  the  golden  three  leafed 
'mand.~ — -Ind.  Ant.  811. 

^  Kircher  also  informs  us,  that  the  Egyptians  actually  made  use  of 
the  equilateral  triangle,  as  a  symbol  to  describe  the  Dritv  in  iis  threefold. 

capacity. in  Oedip.  Egypt,  vol.  2.  page  24. 

X  Suidas.  in  Verb.  EJ^tr,;, 


[     107     ] 

Wc  are  told  by  Tertullian  and  Lactantius,  that  Tris- 
megistus  and  the  Sybils  had  obtained  a  tradition,  that 
God  created  all  things  by  his  Co-omnipotent  Son  : 
and  the  Christian  Greeks  emphatically  call  Christ  the 
Logosj  meaning  both  speech  and  reason,  because  he 
is  the  voice  and  wisdom  of  God.  Lactantius  particu- 
larly observes,  that  the  philosophers  had  some  idea  of 
this  grand  truth ;  and  that  Zeno,  the  father  of  the 
porch,  calls  the  creator  of  the  world  Logos ^  which  he 
also  terms  Fate  and  God  and  the  Mi7id  of  Jove. 

In  short,  all  the  very  ancient  accounts  of  the 
Egj'ptians  confirm  this  fact ;  that  they  were  acquaint- 
ed with  the  doctrine  of  a  trinity  in  the  divine  Being. 

So  in  the  first  chapter  of  Hermes  Paemander,he  re- 
presents God  as  saying,  "  I  am  Light  and  I  am  Mind, 
even  thy  God — older  than  moist  or  fruitful  nature, 
which  he  created  from  darkness  ;  and  the  Son  of  God 
is  that  glorious  Word,  which  came  forth  from  the 
Mind.  The  Word  of  God,  sees  and  hears  whatever 
is  in  thee  :  but  the  Mind  is  God  the  Father.  These 
however  do  not  diifer  between  themselves  or  in  es- 
sence ;  and  the  union  of  both  is  the  union  of  hfe." 
He  further  treats  of  the  Word,  which  he  uniformly 
calls, /Z?^  Son  of  God, ^s  co-essential  and  co-eternal  with 
the  Father,  and  as  the  creator  of  all  things — and  he 
speaks  of  the  Divine  Spirit,  as  the  nourisher  and  im- 
parter  of  life;  and  the  supporter  and  ruler  of  all  other 
spirits.  He  addresses  the  three  persons  together, 
and  concludes  his  address  with  this  remarkable  ex- 
pression, which  gives  the  reason  of  it,  "  O  Lord  thou 
art  one  God.''^ 

The  learned  Mornaeus  observes,  that  Hcrmcs-tris- 
megistus  uses  the  same  words,  in  explaining  the  tri- 
nity, as  were  afterwards  used  by  the  apostie  John. 


[     108     ] 

If  wc  examine  the  most  ancient  heathen  historian 
Sanchoniathan,  who  flourished  near  thirteen  hundred 
years  before  Christ,  we  shall  find  him  confirming  this 
truth,  that  the  neighbouring  nations,  had  the  same 
principles  of  religion. 

In  Ms  Phoerician  history,  in  explaining  the  hiero- 
glyphics of  tlieir  worship,  he  says,  "  Jove  is  a 
winged  sphere,  out  of  which  a  serpent  is  brought 
forth.  The  circle  implies  the  divine  nature,  without 
beginning  or  end.  The  Serpent  shows  his  Word 
which  animates  and  fructifies  the  world ;  and  the 
wings  refer  to  tbe  Spirit  of  God^  which  vivifies  the 
world  by  his  motion."  This  fact  is  confirmed  by 
Dr.  Stukely,  a  British  author,  who  wrote  about  seven- 
ty years  ago. 

In  that  part  of  his  work  stiled  Aubury^  he  says, 
"  v/e  learn  repeatedly  from  Sanchoniathan,  Porphy- 
ry, and  other  ancient  authors  quoted  by  Eusebi- 
us  in  the  Przeparatio  Evangelica,  that  the  first  sa- 
ges of  tlie  world  had  just  and  true  notions  of  the  na- 
ture of  tlie  Deity,  conformable  to  those  of  the  Cliris- 
tians ;  that  in  their  hieroglyphic  way  of  writing, 
they  designated  the  Deity  and  his  mysterious  nature 
by  the  sacred  figure  of  the  circle,  serpent  and  wings. 
Of  these  the  circle  meant  the  fountain  of  all  Being ; 
for  this  being  the  most  perfect  and  comprehensive  of 
all  geometrical  figures,  they  designed  it  for  the  sym- 
bol of  the  First  and  Supreme  Being ;  whose  resem- 
blance we  cannot  find ;  whose  centre  is  every  where, 
and  whose  circumference  is  no  where.  The  serpent 
symbolized  the  Son,  or  first  divine  emanation  from 
the  Supreme,  This  they  called  by  the  name  of 
Ptha^v^Kich  is  derived  from  the  Hebrew,  meaning  the 
Word,     The  wings  symbolized  that  divine  person 


[      109     ] 

or  emanation  from  the  former,  commonly  called 
Anima  Mundi ;  but  the  Egyptians  called  him 
Knepth^  which  in  Hebrew  signifies  winged."  He 
further  says,  "  This  symbol  of  the  snake  and  circle, 
which  is  the  picture  on  the  temple  at  Abury,  we  see  on 
innumerable  Egyptian  monuments — always  it  holds 
the  uppermost,  the  first  and  chief  place;  which 
shows  its  high  dignity." 

He  can  by  no  means  admit  this  to  be  an  Eg}^p- 
tian  invention.  "The  Egyptians  took  this,  and  hie- 
roglyphic writing,  in  general,  from  the  common  an- 
cestors of  mankind.  This  is  sufficiently  proved  from 
the  universality  of  the  thing,  reaching  from  China  in 
the  East  to  Britain  in  the  West,  and  into  America 
too."* 

Aristotle  in  his  first  Book,  De  C^elo  et  Mundo, 
oh.  2d.  s.  2d.  numb.  10,  says,  "  That  he,  together 
with  others,  offered  a  threefold  sacrifice  to  the  gods, 
in  ackno\\'ledgment  of  the  threefold  perfection  disco- 
vered in  them."  And  again  speaking  of  the  num- 
ber three,  ''  therefore  we  make  use  of  this  number, 
in  celebrating  the  sacrifices  of  the  gods :  nature  it- 
self seeming  to  have  pointed  it  out,  as  the  most  per- 
fect of  all." 

That  the  later  philosophers  received  the  first  prin- 
ciples of  their  mythology  from  the  Egyptians,  is 
proved  from  lamblichus  another  heathen  author,  who 
was  a  Syrian,  and  a  disciple  of  Poiphyry  the  great 
enemy  of  Christianity,  and  Praeceptor  to  Julian  the 
apostate.  In  his  book  of  the  Egyptian  mysteries  he 
says,  "  if  you  would  propose  any  difficulty  in  pliiloso- 

*  Stnkely's  Abury,  page  56, 


[    no   J 

phy  (which  then  principally  meant  religion)  we  will 
decide  the  matter  by  those  ancient  columns  of  Her- 
mes, upon  which  Plato,  and  before  him  Pythagoras, 
formed  the  principles  of  their  philosophy."  And 
Justin  Martyr,  who  was  not  only  a  zealous  Christian, 
but  a  learned  philosopher  of  near  the  apostolic  age, 
deeply  skilled  in  the  mythology  of  heathen  antiquit}'-, 
asserts  that  the  doctrine  of  the  Trinity  was  known  to 
Plato  and  the  other  philosophers.* 

Procleus,  an  heathen  philosopher,  asserts  of  the 
Trinity  as  contained  inthe  Chaldaic  Oracles.,  that  it 
was  at  first  a  theology  of  Divine  revelation,  or  a  Di- 
vine cabala  (tradition) ;  to  wit,  among  the  Hebrews 
Jirst  and  from  them  afterwards  communicated  to  the 
Eg}q3tians  and  other  nations. f 

Plotinus,  another  heathen  philosopher,  asserts, 
*'  that  the  doctrine  of  a  Trinity  was  an  ancient  opini- 
on before  Plato*s  time,  and  delivered  down  by  the 
Pythagoreans  to  the  Platonists — and  Josephus,  in  his 
tract  against  Apion,  says,  that  Pythagoras  was  well 
acquainted  with  the  Jewish  rites  and  introduced  many 
of  them  into  his  philosophy.  J 

Chalcidius,  the  disciple  of  Plato,  distinguished  the 
divine  nature  into  the  Father — the  Son  and  Creator 
of  the  world — the  Spirit  which  enlivens.  The  first 
arranging — the  second  commanding — and  the  third 
actuating  all  things. || 

Thus  stands  the  testimony  from  antiquity,  which 
5s  here  adduced,  not  to  show  the  correctness  of  their 
knowledge  of  the  divine  nature,  but  that  they  received 

*  3d.  Apol.  7S.  t  Cudworth,  Intel.  Syst.  lib.  1,  ch.  4, 

t  Lib.  1.  li  C«dworth,  Lib.  1,  ch.  1.  page  22, 


[  111  ] 

the  general  doctrine  from  the  Egyptians  ;  who  recei- 
ved it  from  the  Hebrews,  who  originally  recieved  it 
from  Abraham,  who  received  it  from  Shem,  who  re- 
ceived it  from  Noah,  or  rather  perhaps  Methuselah, 
who  received  it  from  Adam,  who  must  have  received  it 
by  divine  revelation  from  God  himself.  Let  us  now 
look  into  more  modern  histories,  and  see  if  we  can- 
not find  these  facts  confirmed  by  their  authority  also. 
Persia  being  the  country  from  which  the  Magi  or 
wise  men,  who  visited  our  Saviour  at  his  birth,  arc 
supposed  to  have  come,  and  in  which  Daniel,  with 
others  of  the  Hebrew  prophets,  had  been  resident,* 
we  will  look  into  their  history,  as  published  by  the 
learned  Dr.  Hyde,  Hebrew  and  Arabic  professor  in 
the  University  of  Oxford,  in  his  Historia  religionis  ve- 
terum  Persarum^  cerumque  Magorum.  Here  we  find 
that  there  still  exists  in  that  ancient  country,  a  sect  of 
the  Persians,  who  strictly  adhere  to  their  original 
principles  in  tlie  midst  of  established  Mahometism^ 
and  live  separately  from  the  rest  of  the  inhabitants,  as 
much  as  possible,  in  order  to  preserve  their  purity. 
They  worship  one  only  God,  of  whom  they  seem  to 
entertain  ver)'^  just  notions,  although  some  mix  with 
them,  too  great  a  reverence  for  the  stars  and  planets, 
bordering  on  Sabaism.  It  seems  that  they  received 
the  principles  of  their  religion  from  Shem  and  Elam, 
who  were  their  great  ancestors.     That  in  process  of 

•  From  the  time  of  the  Babylonish  captivity  we  find  the  Jews  dispersed 
through  ;ill  the  provinces  of  the  Persian  monarchy,  and  that  in  great  r.iini- 
bers;  and  many  people  of  the  land  becoming  Jews:  and  after  their  return 
they  were  scattered  through  Africa,  Asia  and  many  Cities  and  Islands  of 
Europe.  Josephus  tells  us,  that  wherever  they  dwelt  they  made  many- 
proselytes See  Esther  3d.  ch.  8. — 13.  9'.h  di.  2i  v.     Jos.  Antiq.  Ub   14. 

ch.  12.    Stacthouse,  vol.  i.  N.  T.  196. 


/ 


L     112     ] 

time,  having  degenerated  into  Sabaism,  Abraham  re- 
covered them  from  their  errors,  and  restored  the  wor- 
ship of  the  true  God.  They  greatly  boast  of  Abraham, 
and  call  their  religion,  the  religion  of  Abraham.  Wc 
know  that  Abraham  conquered  Cherdelaomer,  king 
of  Persia.  It  is  probable,  therefore,  that  he,  with  his 
allies,  embraced  the  religion  of  the  conqueror,  which 
was  common  in  former  days,  and  that  their  example 
was  followed  by  his  people. 

Dr.  Hyde  found  it  very  difficult  to  obtain  a  cor* 
rect  knowledge  of  the  present  principles  of  their  reli- 
gion, as  their  great  prophet  Zoroaster,  (of  which  name 
there  are  many  in  different  nations)  had  expressly  pro- 
hibited the  instruction  of  strangers  in  their  language 
or  religion.  Dr.  Hyde,  however,  interested  a  friend 
who  lived  in  Persia,  to  gain  information  on  this  head 
from  their  priests,  if  possible,  and  particularly  as  to 
the  v/orship  they  pay  to  Mithra,  (Avhom  they  term  the 
Triplasian^  or  three-fold  Mythras.)-^  He  was  answer- 
ed, that  the  Persian  priests  positively  denied,  that  they 
paid  any  divine  worship  to  the  Sun,  Moon,  or  Stars. 
That  they  only  turned  to  them  when  they  prayed,  be- 
cause they  resembled  fire,  which  they  consider  as  an 
emblem  of  the  Deity,  but  that  they  do  not  w^orship 
them.  They  regard  the  Sun  as  the  image  of  God; 
and  some  suppose  it  to  be  the  place  of  his  more  im- 
mediate residence;  others,  that  it  was  the  seat  of  the 
blessed;  but  tfiey  insist  that  they  worship  God  alone. 
They  are  acquainted  with  the  history  of  the  creation 
"^-Adam  and  Eve — tlie  deluge — Moses  and  Solomon. 

*  Dionysius,  the  Pseuda-areopagite,  says,  "  The  Persian  Magi  to  this 
very  day  celebrate  a  festival  solemnity,  in  honour  of  the  Tr/plasietn.  or 
three-fold  Mythras.     Cudw.  Intel.  Syst.  ch.  iv.  page  288. 


[     113     ] 

They  style  Moses  *'  the  ruddy  shepherd,  who  holds  a 
staff  or  rod."  In  short,  Dr.  Hyde  clearly  shows,  that 
they  have  continually  believed  in  one  God,  almighty 
and  eternal,  possessed  of  all  those  perfections  which 
Christians  ascribe  to  him.  They  believe  in  an  uni- 
versal resurrection,  both  of  the  good  and  bad,  and  a 
last  judgment,  in  which  every  one  will  receive  accord- 
ing to  his  works.  They  believe  that  they  offend  God 
every  day ;  but  they  protest  that  they  repent  of  all  their 
sins,  both  of  mind  and  body,  in  thought,  w  ord  and 
action.  They  do  not  fast,  alledging,  that  true  fasting 
consists  in  an  abstinence  from  all  sin.  Some  fix  the 
state  of  happiness  in  the  sun ;  but  others  suppose  that, 
after  the  resurrection,  the  blessed  will  live  on  thh 
earth,  which  shall  be  renewed  after  a  general  conflag" 
ration.  Dr.  Hyde,  with  other  learned  writers,  believe 
that  the  birth  of  Clirist  was  made  known  to  the  Per- 
sians, they  having  persevered  in  the  worship  of  the 
one  true  God.*   Daniel  and  other  prophets  had  been 


•  Arnobiiis,  who  wrole  in  the  third  century,  says,  that  the  name  of 
Christ  reigns  among  the  Indians,  the  Persians,  the  Serx,  (or  the  Chinese) 
and  all  the  islands  and  provinces,  which  are  visited  by  the  rising  or  setting 
sun;  yea,  and  in  Rome  itself,  the  empress  of  all.     Lib.  ii.  fol.  23. 

Since  the  late  discoveries  in  the  East-InJies,  which  Mr.  Maurice,  whose 
invaluable  work  I  am  reading  while  this  is  printing,  has  so  advantageously 
set  before  the  public  view,  it  appears  that  even  the  Cross  has  been  had  in 
great  reverence  from  time  immemorial,  among  the  nations  of  the  east, 
though  they  have  not  preserved  the  original  design  of  it.  He  says,  "  Even 
the  form  of  the  Cross,  as  allusive  to  the  four  elements,  was  no  unusual 
symbol  in  the  Pagan  world,"  and  indeed  Taveriiier  describes  two  of  the 
principal  pagodas  of  India,  Benares  and  Matbttra,  as  erected  in  the  form 
of  vast  croites,  of  which  each  wing  is  equal  in  extent.  Let  not  the  piety 
of  the  Catholic  Christian  be  ofTended  at  this  assertion,  that  the  Cross  waS 
one  of  the  most  usuil  symbols  among  the  hieroglyphics  of  Kgypt  and  India. 
Equally  honored  in  the  Gentile  and  the  Christian  world,  this  emblem  of 
u'.iiversal  :iaturc — of  that  world,  to  whose  four  quarters  it«  diverging  radii 

P 


[  11-1  ] 

in  their  country,  and  might  have  left  the  knoM  ledge  of 
the  expected  Messiah.  The  prophecies  of  the  Old- 
Testament  was  not  unknown  to  them;  and  Zoroaster, 
who  assumed  the  title  of  their  great  prophet,  and  lived 
in  the  time  of  Darius  Hystaspes,  though  a  Persian  by- 
birth,  yet,  from  the  poverty  of  his  father,  is  said  to 
have  become  a  servant  to  Esdrass,  the  great  Hebrew 
prophet,  from  whom  he  got  many  principles  of  the 
Jewish  religion,  and  particularly  the  plan  of  reforming 
the  religion  of  his  country.  The  Persians  have  also 
a  very  ancient  book  still  extant  among  them,  older 
than  Zoroaster,  entitled.  The  Eternal  Wisdom^  which 
shows  their  original  worship  to  have  been  that  of  the 
true  God.  And  a  Chaldean  or  Persian  oracle,  quo- 
ted from  Damascius,  by  Patritius,  shows  that  they 


pointed,  decorated  the  hatids  of  most  of  the  sculplui-ed  images  in  the  for- 
mer country:  and  in  the  latter,  stamped  its  form  upon  the  most  majestic 
of  the  shrines  of  their  deities.  It  repeatedly  occurs  on  the  pamphilian  and 
other  obelisks  ;  and  the  antiquarians,  Kircher  and  Montfaucon,  have  both 
honoured  it  with  particular  notice. 

The  Crux-ansata  of  Kermes,  is  represented  by  the  former  as  a  most 
sublime  hieroglyphic,  as  a  most  mysterious  and  powerful  amulet,  endowed 
with  an  astonishing  virtue,  and  as  exhibiting  one  of  the  most  complete 
mathematical  figures,  "  hahentem  lojxgitudinem  atque  Intitudinrm,  et  quar- 
tuor  angulos  rectos,  i.  e.  possessing  at  once  both  length  and  breadth,  and  ha- 
ving four  right  angles,"  at  once  allusive  to  the  four  cardinal  points  of  the 
■world,  and  typical  of  the  four  elements."  And  again,  after  stating  a  num- 
ber of  symbolical  representations  of  the  four  elements,  he  adds,  "  All 
these  figures  thus  emblematical  of  the  elements,  which  are  highly  worthy 
a  minute  examination,  bear  the  haUmved  Cross,  by  which  they  were  col- 
lectively and  strikingly  represented."  Indian  Antiquities,  page  359,  360, 
361. 

If  the  Cross,  thus  inscribed  on  these  ancient  hieroglyphics,  appropria- 
ted to  the  Gentile  worship,  should  only  be  allowed  to  be  descriptive  of  the 
four  elements  and  four  quarters  of  the  world,  what  a  noble  idea  does  it 
give  us  of  the  universality  of  that  salvation  which  was  wrought  out  for 
guilty  man  by  Christ  Jesus  expiring  upon  it. 


C     115     ] 

bielleved  a  Trinity  in  the  godhead.  It  is  in  these 
words — "  In  the  whole  world  shine th  forth  a  Triad, 
or  Trinity,  which  is  a  perfect  monad  or  unity."* 

A  vohime  might  be  filled  with  proofs  of  this  kind, 
but  I  shall  conclude  the  testimony  on  this  head,  witli 
but  one  instance  more,  and  proceed  to  the  Chinese, 
whose  mythology,  though  very  old,  has  been  known 
but  a  short  time  to  the  inhabitants  of  Europe. 

Dr.  Parsons,  in  his  Remains  of  Japhet,  has  given 
a  curious  explanation  of  a  Siberian  medal,  in  the  ca- 
binet of  the  late  empress  of  all  the  Russias,  found  in 
an  old  ruined  chapel,  near  the  river  Kemptschyk,  con- 
tained in  a  memoir  of  Col.  Grant.     *'  The  design  of 
this  medal,  exhibits  the  idea,  which  the  lamas^  or 
liigh  priests  of  the  country  called  Tibet,  have  beyond 
all  memorial,  entertained  among  themselves,  concern- 
ing the  godhead.     On  one  side  of  this  extraordinary 
medal  is  a  representation  of  the  Deity,  with  three 
heads  and  one  body,  evidently  designed  to  convey  the 
notion  of  a  Trinity  in  unity.     On  the  reverse  is  an 
inscription  in  the  Magogian  language,  and  translated 
by  the  colonel  into  Latin,  thus  :   "  Ahna  imago  sancta 
Dei  in  Tribus  imaginibus  bisce;  colligite  sanctam  Volun- 
iatetn  Dei  ex  illis ;  diligite  eum" — that  is,  ''  The  pure 
holy  image  of  the  Deity  is  under  these  three  forms ; 
gather  ye  the  holy  will  of  God  from  them;  and  love 
him."     They    hereby  acknowledge   one  Divinity, 
which  consists  of  three  persons,  equal  among  thcm^ 
selves;  each  of  infinite  wisdom  and  power;  all  three 
of  a  beneficent  nature;  inseparable  in  one  spiiit-  cqn- 

*  VjI.  ii.  Philos.  Princio.  12$. 


[     116    3 

stitnting  but  one  Being,  infinitely  wise  and  powerfiiU 
the  Creator  and  Ordainer  of  all  things."* 

It  is  a  fact  very  remarkable,  and  not  easily  to  be^ 
accounted  for  by  infidels,  that  all  the  heathen  writers, 
who  have  mentioned  the  subject,  unanimously  concuj' 
in  imputing  the  creation  of  the  world  to  the  word  of 
the  Deity,  which  so  closely  corresponds  with  the  lan- 
guage of  the  Scriptures.  This  is  an  argument  of  its 
original  derivation  from  those  who  knew  the  truths  of 
God  by  his  own  revelation.  Hence  the  apostle^ 
speaking  of  the  heathen,  says,  "  Because  that  which 
may  be  known  of  God,  was  manifested  to  them,  (as  in 
the  margin  of  the  Bible)  for  God  hath  shewed  it  unto 
them — when  they  knew  God,  they  glorified  him  not  as 

God."t 

The  Chinese  are  the  most  ancient  people  we  know 
of  unmixed  with  other  nations.     They  have  a  sacred 


*  Ch,  vii.  page  18^. 

JMr.  Maurice  on  this  medal  says,  "  From  India,  if  v.'c  direct  our  eye« 
northward  to  the  great  empires  of  Tangut  and  Thibet,  and  over  the  vast 
Tartarian  desarts  to  Siberia  itself,  we  shall  find  the  same  sentiments  (re- 
lating to  the  Trinity)  predominate.  In  the  former  country,  if  the  authors 
quoted  in  Parson's  Remains  of  Japhet  may  be  credited,  medals,  baring  the 
figure  of  the  Tri-iine  Deity  stamped  upon  them,  are  given  to  the  people  hy 
ihe  Zielai-La?na,  who  unites  in  his  own  person  the  hierarchal  and  regal 
character,  to  be  suspended  as  a  holy  object  around  their  necks,  or  con- 
spicuously elevated  in  the  chapels  where  they  perform  their  devotion." 
With  respect  to  the  Tartars  and  Siberians,  Van  Strahlenburgh,  after  re- 
marking how  universal  a  veneration  prevails  through  all  Northei-n  Tav- 
lary  for  the  sacred  number  ti>ree,  acquaints  us,  "  That  a  race  of  Tartars, 
called  Jakathi,  who  are  idolaters,  and  the  most  numerous  people  of  all  Si- 
beria, adore,  in  fact,  only  one  indivisible  God,  under  three  different  deno- 
minations, Artugon,  Scbugo-Tugon,  Tan^ara  ;  the  first  of  which  Col.  Grant 
translates.  Creator  qJ  all  things;  the  second,  the  God  of  armie*  ;  and  the 
third  he  renders,  Amor  ab  v.troque  procsdem,  the  Spirit  of  Heavenly  Love, 
proceeding  from  the  two  former."     Ind,  Am iq.  page  rr-5. 

t  Romans,  ch.  i.  19,20. 


t     117     ] 

book  called  King^  in  which,  if  we  may  trust  the  trans- 
lations from  their  language,  "God  is  named  Changti^^'* 
or  the  Sovereign  Emperor;  and  Tien^  the  supreme 
Heaven,  the  self-existent  Unity,  who  is  present  every 
where,  and  who  produced  all  things  by  his  power. 
Tehu-hi,  in  commenting  upon  these  expressions, 
says,  "  The  Supreme  Unity  is  most  simple  and 
without  composition — He  lasts  fi'om  all  eternity 
without  interruption — He  is  ancient  and  new — He  is 
the  source  of  all  motion  and  the  root  of  ail  action."* 
In  the  book  Tonchu  we  read,  "  The  source  and  root 
of  all  is  one.  This  self-existent  Unity  produces  ne- 
cessarily a  second;  the  first  and  second,  by  their 
union,  produces  a  third;  in  fine,  these  three  produce 
all."  One  of  their  commentators,  called  Lofi^  says, 
**  That  the  Unity  is  triple,  and  this  triplicity,  one.'* 
Laosteey  another  commentator,  in  his  fourteenth  chap- 
ter, called  Tsanhuen^  or  the  Eulogium  of  Hidden 
Wisdom,  says,  *'  He  that  produced  all,  and  is  him- 
self unproduced,  is  what  we  call  Hi.  He  that  gives 
light  and  knowledge  to  all  things,  and  is  himself  invi- 
sible, is  what  we  call  27.  He  that  is  present  every 
where,  and  animates  all  things,  though  we  do  not  feel 
him,  is  called  Ouei.  Thou  wilt  in  vain  interrogate 
sense  and  imagination  about  these  three,  for  they  can 
make  thee  no  answer — contemplate  by  the  pure  Spirit 
alone,  and  thou  wilt  comprehend  that  these  three  aie 
but  one."  Li-yong,  in  commenting  upon  this  passage 
of  Laos  tee,  says,  H/,  Ti,  Ouei,  have  no  name,  colour, 
nor  figure.  They  are  united  in  the  same  spiritual 
abyss,  and  by  a  borrowed  name  they  are  called  U?uty  ; 

•  Philos.  Prin.  vol.  ii.  AQ. 


[     H8     ] 

this  Unity,  however,  is  not  a  bare  Unity,  but  an 
Unity  that  is  triple,  and  a  triplicity  that  is  one."* 

If  we  pass  to  the  East-Indies,  there  we  find  from 
the  latest  discoA^eries,  by  the  learned  Sir  William 
Jones,  that  the  Hindoos  have  alv/ays  had  a  sacred  tri- 
literal  name,  as  only  applicable  to  the  Supreme  Be- 
ing, which  must  have  been  the  consequence  of  tra- 
ditions handed  down  from  Noah.  The  name  is 
O,  U,  M.^ 

These  few  instances,  out  of  a  thousand  that 
might  have  been  adduced,  may  suffice  to  shew  our 


*  fhil.  Princip.  vol.  ii.  120. 

f  Since  this  wor.k  has  been  prepared  for  the  press,  the  author  has  acci- 
dentally met  with  the  first  volume  of  Mr.  Maurice's  Indian  Antiquities, 
wherein  to  his  great  surprize,  and  greater  pleasure,  he  finds  Mr.  Maurice 
ably  supporting  the  same  doctrines  from  the  latest  discoveries  in  the  East- 
Indies,  since  Sir  William  Jones's  observations  above  quoted.  His  words 
are — "  A  species  of  Trinity  forms  a  constant  and  prominent  feature  in 
nearly  all  the  systems  of  Oriental  theology." 

"  This  extensive  and  interesting  subject  engrosses  a  considerable  portion 
of  this  work,  and  my  anxiety  to  prepare  the  public  mind  to  receive  with 
indulgence,  my  efforts  to  elucidate  so  mysterious  a  point  of  theology,  indu- 
ces me  to  remind  the  candid  reader,  that  visible  traces  of  this  doctrine  are 
discovered,  not  only  in  the  three  principles  of  the  Chaldaic  theology ;  in 
the  triplasian  Mitlira  of  Persia  ;  in  the  triad  Bhrahma,  Veshnu  and  Sceva 
of  India,  where  it  evidently  was  promulged  in  the  Geeta  fifteen  hundred 
years  before  the  birth  of  Plato  ;  but  in  the  Numen  triplex  of  Japan  j  in  tise 
inscription  upon  the  famous  medal  found  in  the  deserts  of  Siberia,  "  to  tbe 
Triune  God,"  to  be  seen  at  this  day  in  the  invaluable  cabinet  of  the  em- 
press at  Petersburgh ;  in  the  Tanga-Tanga,  or  three  in  one,  of  the  South- 
Americans;  and  finally,  without  mentioning  the  vestiges  of  it  in  Greece,  in 
the  symbol  of  the  wing,  tbe  globe,  and  the  serpent,  conspicuous  on  most  of 
the  ancient  temples  in  Upper  Egypt."  And  again  in  his  6th  vol.  p.  65,  he 
observes,  '*  That  the  Druids  represented  him  (their  Hermes  or  Taut  or 
Theutates)  and  the  peculiar  allegorical  delineation  of  the  doctrines  whick 
-ije  taught  the  Oriental  world,  in  the  figure  of  the  orb,  serpent  and  wings, 
•yvbich  is  engraved  in  not  less  conspicuous  characters  on  the  extensive 
plains  of  Abury,  in  Wiltshire,  (Great-Biitain)  than  the  Thebais  of  ancient 
Egypt." 


[      119     ] 

author's  incorrectness,  though  it  may  not  be  amiss, 
for  general  information,  to  add,  in  confirmation,  some 
quotations,  as  cited  by  the  excellent  and  learned 
author  of  the  Horse  Solitarise. 

Augustine  Philastrus  says,  '*■  That  the  doctrine 
of  the  Trinity  was  esteemed  as  ancient  as  the  world, 
and  reputed  an  heresy  to  think  the  contrary."  Au- 
gustine positively  declares,  "  That  the  substance 
of  what  is  now  called  the  Christian  religion,  was 
maintained  by  the  ancient  believers,  and  existed  from 
the  very  beginning  of  human  nature."  God's  people 
were  Christians,  even  in  the  time  of  the  Patriarchs, 
and  so  denominated  by  God  himself,  in  Psalms,  5th 
chap.  5th  ver.  "  Touch  not  my  anointed,"  or  Chris- 
tians, (both  words  having  one  meaning)  "  and  do  my 
prophets  no  harm."  And  Philastrus,  bishop  of  Brix- 
cn,  says,  "  That  the  Trinity  of  Christianity  was  as- 
serted from  the  foundation  of  the  world." 

Thus  stands  the  testimony,  taken  very  briefly 
from  the  principles  of  the  heathen  mythology  handed 
down  by  tradition  from  Noah.  We  will  now  pro- 
ceed to  the  Jewish  tenets  on  this  subject,  as  they 
are  contained  in  their  sacred  books,  and  their 
best  writers,  before  Christianity  generally  pre- 
vailed in  the  world.  They  had  this  doctrine,  as  has 
already  appeared,  regularly  handed  down  to  them, 
from  the  same  source  of  Divine  revelation.  Their 
Scriptures  are  full  of  it;  otherwise  with  what  propri- 
ety could  John  the  Baptist,  our  Lord  himself,  and  his 
apostles  a{\cr  his  resurrection,  so  freely  use  the 
terms  Father,  Son,  and  Holy  Spirit,  in  their  instruc- 
tions of  tlic  people,  without  any  previous  introduc- 
tion,  explanation,  or  comment,  to  reconcile  their 


[     120     ] 

hearers  to  so  new  and  alarming  a  doctrine,  if  it  had 
not  been  familiar  to  them  in  their  own  system  of  re- 
ligion. The  Jews  were  so  jealous  of  their  religious 
principles,  that  they  did  not  suffer  any  one  to  use  the 
ineffable  name  of  Jehovah,  but  on  the  most  solemn 
and  awful  occasions. 

There  are  thirty  different  places  in  the  book  of 
Genesis— one  hundred  in  the  law,  and  five  hundred 
throughout  the  Old-Testament,  where  tlie  words 
Elohim  or  Alehim,  Eloheka  and  Adonai,  (Gods,  the 
Lord  thy  Gods)  are  made  use  of.  All  three  of  the 
Trinity  are  equally  called  Jehovah,  the  self-existent 
or  the  eternal  Being,  ^vith  the  difference  of  a  termi- 
nation— as  Jehovah-ab — Jehovah-el — Jehovah-ruach 
although  our  translators  have  not  tliought  proper  to 
make  the  necessary  distinction.  The  sacred  Scrip- 
tures of  the  Jews  contain  many  other  instances  to  our 
purpose  on  this  subject.  Abraham  calls  one  of  the 
three  Beings,  who  came  to  him  before  the  destruc- 
tion of  Sodom,  "  The  Almighty  God,  the  judge  of 
all  the  earth."  Jacob,  in  his  journey  to  Canaan,  at 
Mahanaim,  called  the  place  Penlel,  because  he  had 
seen  God  face  to  face.  Moses  beheld  the  Lord  in  the 
burning  bush.  The  wliole  process  at  Mount  Sinai., 
shows  tliat  it  was  Jehovah-el,  who  met  Moses  there. 
*'  Then  went  up  Moses  and.  Aaron,  Nadab  and 
Abihu,  and  seventy  of  the  ciders  of  Israel — and  they 
saw  the  God  of  Israel,  and  there  was  under  his  feet, 
as  it  w^ere,  a  paved  work  of  a  sapphire  stone,  and  as 
it  were  the  body  of  Heaven  in  its  clearness — ^also 
tliey  saw  God,  and  did  eat  and  drink." 

Now  no  reasonable  man  will  assert,  that  the  es- 
sential, infinite,  unveiled  essence  of  the  Deity,  was 


C     121     ] 

seen  by  these  holy  men  of  old,  or  that  any  created 
being  ever  conversed  with  the  pure  and  spiritual  na- 
ture of  God,   or  beheld  him  face  to  face.     But  all 
these  glorious  displays   of  Jehovah-el,  in  his  com- 
munication with  his  ancient  people,  were  that  of  the 
Word  or  Logos,  in  his  glorified  body,  before  his 
incarnation;    for  Christ    himself  expressly    prays, 
*'  That  he  may  be  glorified  with  the  glory  Mhich  he 
had  before  the  world  was  ;"*  and  the  apostles  declare, 
that  "  They  beheld  his  glory  as  that  of  the  only  be- 
gotten of  the  Father,  full  of  grace  and  truth.  |     In 
the  2d  Psalm,  David  says,  "  That  the  kings  of  the 
earth  set  themselves,  and  the  rulers  take  counsel  to- 
gether against  the  Lord  and  his  Christ,  or  anointed. 
The  Lord  hath  said  unto  me,  thou  art  my  son,  this 
day  have  I  begotten  thee.  Kiss  the  Son,  lest  he  be  an- 
gry— blessed  are  all  they  that  put  their  trust  in  him." 
Again,  "  The  Lord  said  unto  my  Lord^  sit  thou  at  my 
right  hand,  until  I  makethine  enemies  thy  footstool. ")| 
This  is  translated  in  the  Targum,  "  The  Lord  said 
unto  his  word."  So  in  Proverbs,  xxx.  4.  ''  What  is 
God's  name,  and  what  is  his  son'«  name,  if  thou  canst 
tell."     To  the  like  purpose  is  Isaiah,   xi.    1.  2. — 
*'  And  there  shall  come  forth  a  rod  out  of  the  stem 
of  Jesse,  and  a  branch  shall  grow  out  of  his  roots, 
and  the  Spirit  of  the  Zor^  shall  rest  upon  him,  the  Spi- 
rit of  Wisdom  and  Understanding."  And  again,  "Thus 
saith  Jehovah  the  Redeemer^  the  Lord  of  hosts;  I  am 
the  first  and  I  am  the  last,  and  beside  me  there  is  no 
God;"   and   in  chap,   xlviii.    16,  17,    "  And  now 
the  Lord  God,  and  his  Spirit,  hath  sent  me."  And 

•  John,  x\Ji.  5.  f   John,  i.  14.  (j   Psalm  ex.  1. 


f' 


[     122    ] 

in  chap.  xliv.  24,   "  Thus  saith  the  Lord  thy  Re* 
deemer,  the  holy  one  of  Israel,  I  am  the  Lord  thy 
God."     Isaiah,  Iv.  5.  "  Thy  Makers  are  thy  Hus- 
bands, the  Lord  of  Hosts  is  his  name."    And  in 
chap.  lix.  19,  "  When  the  enemy  shall  come  in  like 
a  flood,  the  Spirit  of  the  Lord  shall  lift  up  a  standard 
against  him."     In  chap.  Ixi.  1.  "  The  Spirit  of  the 
Lord  God  is  upon  me."     In  the  2d  book  of  Esdras, 
chap.  xiii.  32,  '^  And  then  shall  my  Son  be  revealed, 
whom  thou  sawest  go  up  as  a  man."     Ibid,  37. 
"  And  thisy  my  Son^  shall  rebuke  the  wicked  inven- 
tions of  the  nations."     Wisdom,  chap.  ix.  1,   "  O 
God  of  my  fathers,  and    Lord  of  mercy ^  who  hath 
made  all  things  by  thy  Word.''''   So,  in  Ecclesiasticus» 
chap.  xxiv.  3,  9,  speaking  of  Wisdom,  "  I  am  come; 
out  of  the  mouth  of  the  Most  High;  he  created  mc 
from  the  beginning,  before  the  world  was."     Again, 
chap.  li.  10,   "I  called  upon  the  Lord,  the  father  of 
my  Lord."     Wisdom  of  Solomon,  chap,  xviii.  15, 
"  Thine  Ahnighty  Word  leaped  down  from  Heaven, 
out   of  thy  royal  throne."     In  chap.  vii.   25,  26, 
speaking  of  Wisdom,  "  For  she  is  the  breath  of  the 
power  of  God,  and  a  pure  influence  flowing  from  the 
glory  of  the  Almighty — for  she  is  the  brightness  of 
the  everlasting  light,  the  unspotted  mirror  of  the 
power  of  God,  and  the  image  of  his  goodness  ;  and 
being  but  one,  she  can  do  all  things."     Judith,  chap, 
xvi.  14.   "  Thou  didst  send  forth  thy  Spirit ^  and  it 
created  them." 

And  to  those  who  may  not  be  inclined  to  credit 
the  assertion  that  this  doctrine  was  known  in  Pales- 
tine, a  learned  author  already  quoted,  "  Begs  leave  to 
propose  the  following  Symbol,  by  which  the  ancient 


t     123     ] 

Jews  were  accustomed  to  designate  the  ineffable  name 
Jehovah,  in  manuscripts  of  the  most  venerable  anti- 
quity, for  their  serious  reflection.  ,  -^^  This  sym- 
bol is  a  character istical  represen-  V    ^    /  tation  of  a 

Trinity  in  unity.  The  former  represented  by  three 
Jods,  denoting  the  three  hypostases  or  persons  in  the 
Divine  essence;  the  Jod  being  the  known  character 
of  that  Jehovah,  of  whose  name,  in  Hebrew,  it  con- 
stitutes  the  first  sacred  letter.  The  latter  is  shadowed 
out  by  the  circle  that  surrounds  them,  as  well  as  by 
the  point  Kametz,  T,  subjoined  to  the  three  Jods, 
which  denotes  the  essential  unity,  common  to  the 
three  hypostases.  This  symbol  is  to  be  found  in  the 
WTitings  of  the  younger  Buxtorf,  one  of  the  pro- 
foundest  critics  in  Hebrew  literature,  that  ever  flou- 
rished out  of  the  Jewish  church,  and  it  is  likewise 
preserved  in  that  curious  repository  of  Oriental  anti- 
quities, the  Oedipus  Egyptianus  of  Athanasius  Kir- 
cher.  The  first  asserts,  that  in  the  ancient  Chaldee 
paraphrases,  kept  sacred  from  the  vulgar  by  the  Jew- 
ish doctors,  the  name  Jehovah  is  thus  designated. 
And  the  second  declares,  that  he  himself  has  seen  that 
name  thus  invariably  characterized  in  all  the  ancient 
Hebrew  manascripts  pf  the  Old-Testament  in  the 
Vatican." 

But  the  Jewish  writers  themselves  confirm  this 
idea,  when  they  are  considering  this  very  subject, 
Philo,  one  of  their  most  learned  men,  (as  Dr.  AUix 
asserts)  acknowledges  a  generation  in  God  from  eter- 
nity. He  says,  in  many  different  places,  "  That  God 
begets  the  Word  in  himself — that  this  Word  is  JVis- 
dom^  and  that  this  Wisdom  is  the  eternal  Son  of  God 


[     124     J 

That  God  is  called  the  God  of  Gods,  not  with  relation 
to  created  intelligences,  whether  hfuman,  angelical, 
or  seraphical,  but  in  relation  to  his  two  consubstan- 
tial  powers,  which  are  not  simple  attributes,  but 
eternal,  uncreated,  infinite  principles  of  action,  repre- 
sented by  the  two  wings  of  the  cherubim  that  cover- 
ed the  Tabernacle."  He  further  sa5"s,  in  his  Trea- 
tise de  Somniis,  "  That  the  Supreme  Ens  («,•») 
whom  he  terms  Logos  or  the  Word^  sometimes  put 
on  the  appearance  of  an  angel  to  mankind,  but  that 
his  divine  nature  remained  ever  unchangeable.  Philo 
expressly  calls  the  Logos  Oioi  God,  and  in  one  place 
uses  the  remarkable  expression  hvnfoi  gus,  the  second 
God."* 

The  Targum  of  Jonathan  affirms  it  was  the  Logos 
who  spake  to  Moses,  the  same  who  spake  and  the 
world  was  rnade.  This  Targuni  was  written  30 
years  before  the  Christian  sera. 

The  Chaldee  Paraphrasts  and  Targumists,  speak 
in  the  same  manner — they  ascribe  to  the  Word,  the 
creation  of  the  world,  the  pardon  of  sin,  and  the  medi- 
ating between  God  the  Father  and  the  creatures. 
The  Cabalistical  Jews,  of  a  still  later  date,  and  who 
Jiave  recorded  all  the  traditions  of  the  patriarchs,  &c. 
hold  the  same  doctrine.  ^'  They  fix  the  number  of 
three  persons  in  the  Divine  essence— ^they  speak  of 
the  emanation  of  the  two  last  from  the  first ;  and  say 
that  the  third  proceeds  fronj  the  first,  by  the  second. 
They  call  the  first  Eusoph  and  Kather ;  the  second, 
Memra  or  Cbocbbma;  the  third  Binah, 

The  learned  Kircher  gives  niany  reasons  to  show, 
fhatthe  ancient  Jews,  and  the  later  Cabalists,  derived 

•  PhiSo.  Judai  apud  £u:eb.  190. 


C     125     ] 

their  knowledge  of  the  Trinity,  by  a  continued  tra- 
dition from  the  first  patriarchs,  and  he  cites  the  Jet- 
zirah,  (a  book  which  the  Jews  ascribe  to  Abraham 
himself,  but  which  is  said  to  have  been  written  by  a 
fabbi  of  the  name  of  Abraham,  a  very  ancient  Caba- 
list)  where  the  first  person  is  described  as  Kather  the 
crown,  or  profound  intelligence — the  second  person, 
as  Cbocbbma  or  Wisdom,  or  the  intelligence  illu- 
minating—-and  the  third  person,  as  Binah,  or  the 
sanctifying  intelligence;  the  builder  of  faith,  and  the 
author  of  it.  The  ancient  Jewish  prayer,  called 
Hosarma  Rahha^  or  the  Great  Hosanna,  publicly  sung 
on  the  last  day  of  the  feast  of  Tabernacles,  proves 
this — "  For  thy  sake,  O  our  Creator,  Hosanna — for 
thy  sake,  O  our  Redeemer,  Hosanna — for  thy  sake, 
O  our  Seeker,  Hosanna."  So  the  great  benediction 
which  was  pronounced  under  the  law,  by  Aaron  and 
his  sons — "  Jehovah  bless  thee  and  keep  thee — Jeho- 
vah make  his  face  to  shine  upon  thee,  and  be  gracious 
unto  thee — Jehovah  lift  up  his  countenance  upon 
thee,  and  give  thee  peace."  Similar  to  the  Christian 
baptism — (The  Father  is  here,  the  author  of  blessing 
and  preservation — grace  and  illumination  are  from 
the  Son,  by  whom  we  have  the  light  of  the  know- 
ledge of  the  glory  of  God,  in  the  face  of  Jesus  Christ 
— peace  is  the  gift  of  the  Spirit,  whose  name  is  the 
Comforter.)* 

The  learned  Mornaeus  saj's,  *'  That  it  was  once 
the  received  doctrine,  and  the  true  cabala  of  the  Jew- 
ish schools,  that  the  fiimous  words  of  the  42  letters, 
used  as  an  expository  name  of  the  great  ti  iliteral 

•  Jones's  Cath.  Doct.  of  the  Trinity,  page  61,  3d  edition. 


[     125    ] 

name,  or  Jehovah^  which  was  not  allowed  the  Jews 
to  pronounce,  was  explained  to  have  been,  the  Fa^ 
ther  is  God — the  Son  is  God — the  Holy  Spirit  is 
God — three  in  one,  and  one  in  three." 

The  Rabbi  Ibba,  who  is  said  to  have  lived  long 
before  Christ,  and  who  is  quoted  in  tlie  book  Zoder, 
written  by  Simeon  Ben  Jochai  before  the  Talmud,  as 
the  Jews  confess,  if  not  before  the  Christian  jera,  in 
descanting  upon  Deutronomy,  vi.  4.  "  Hear,  O  Is- 
rael, the  Lord  our  God  is  one  Lord,"  urges,  *'  That 
the  first  Jehovah  is  God  the  Father — the  second  is 
God  the  Son,  for  so  he  is  called  by  the  prophet,  Im- 
inanuel;  or  God  with  us — the  third  word  Jehovah^  is 
God  the  Holy  Ghost — and  the  fourth  word  one^  is  to 
show  the  unity  of  essence  in  this  plurality  of  per- 
sons."* Many  of  the  Cabalists  used  the  same  names 
of  Father,  Son,  and  Spirit,  for  the  three  hypostases, 
declaring  at  the  same  time,  that  the  doctrine  of  the 
persons  in  the  Trinity,  by  no  means  opposed  that  of 
tlie  essence  in  unity. f 

Gallatinus  cites  a  comment  of  Rabbi  Isaac  Arama, 
upon  the  110th  Psalm,  which  is  peculiarly  explicit; 
"  From  the  womb  of  tlie  morning  is  the  dew  of  thy 
birth."  "  We  do  not  find,"  says  he,  "  any  man, 
although  a  prophet,  whose  birth  is  predicted  before 
the  birth  of  his  father  and  mother,  excepting  the 
Messiah,  our  just  one;  and  therefore,"  he  says, 
*'  from  the  womb  of  the  morning  is  the  d^w  of  thy 
birth;"  that  is,  thy  birth  is  foretold  long  before  the 
womb  of  her  that  bear  thee  was  created.  To  this 
agrees-  what  is  said  in  Psalms  Ixxii.  17 — '*  His  name, 

•  Grot,  de  ver  Rcl.  Christ,  lib.  v.  chap.  sx>.  f  Hor.  Sol.  360. 


[     127     ] 

the  begotten,  or  Son^  is  before  the  Sun,"  which  implies, 
that  before  the  Sun  was  created,  the  name  (or  person) 
of  our  Messiah,  subsisted  and  was  estabhshed,  and 
that  he  sat  at  the  right  hand  of  God.* 

The  Jews,  before  the  advent  of  Christ,  often  ex- 
plained themselves  on  this  subject,  though  the  mo- 
dern Jews  since  have  concealed  as  much  as  possible, 
the  writings  of  their  ancestors,  or  mutilated  them  lest 
they  should  be  brought  in  evidence  against  thera# 
On  this  ground  the  learned  Pocock  defends  Galati- 
nus,  who  quoted  many  testimonies  from  the  ancient 
Jews,  which  cannot  now  be  obtained.  And  the  fa- 
mous Picus,  earl  of  Mirandola,  whose  honour  and 
integrity  are  not  candidly  to  be  doubted,  professed  to 
have  read  (about  300  years  ago)  some  very  ancient 
Jewish  manuscripts,  which  he  purchased  of  a  Jew  at 
a  veiy  high  rate,  and  in  which  he  found  the  mystery 
of  the  Trinity — the  incarnation  of  the  word — the  di- 
vinity of  the  Messiah,  and  many  articles  of  our  faith, f 
There  are  many  other  proofs  of  this  point,  but  the 
following  shall  suffice.  Rabbi  Simeon  Ben  Jochai, 
treating  of  the  name  Alobeim^  says,  "  Come  and  see 
the  mystery  of  this  word.  There  are  three  degrees 
or  affinities,  and  each  degree  is  to  be  distinguished 
by  itself;  but  the  three  are  one,  and  united  to  each 
other  in  one,  nor  is  one  to  be  divided  from  another.'* 
The  same  Rabbi,  and  Jonathan,  the  Chaldee  para- 
phrast,  who  both  wrote  many  years  before  Christ, 
commenting  on  the  6th  chap.  Isaiah,  1st  ver.  where 
the  Lord  (Adonai)  is  represented  as  sitting  upon  a 


•  Gal.  de  Arc.  Cath.  Verit.  lib.  iii.  ch.  17. 

t  UusJ.  rhil.  Heb.  Dhc.  36.     Maimon.  Mor«  Nov.  ch.  63^ 


C     128     ] 

throne,  applies  the  passage  to  the  Messiah;  and  the 
fc^mer  of  them  has  this  remarkable  exposition  of  the 
thrice  holy,  in  the  3d  verse — "  Holy,  that  is  the  Fa- 
ther— Holy,  that  is  the  Son — Holy,  that  is  the  Holy- 
Spirit.* 

For  most  of  the  latter  authorities,  as  well  as  those 
of  the  ancients,  I  am  indebted  to  the  elegant,  learn- 
ed, and  judicious  author  of  Horae  Solitariae,  already 
mentioned;  a  work  worthy  the  attention  of  every 
learned  or  pious  man. 

It  is  V,  holly  beside  my  purpose,  to  proceed  further 
in  the  important  dispute  relative  to  the  Trinity.  I  ara 
contented  with  knowing,  that  the  Scriptures  are  the 
word  of  the  ever-living  God;  and  that  therein  he  has 
revealed  to  me,  that  the  Father,  the  Son,  and  the  Holy 
Spirit,  in  whose  name  I  was  baptized,  bear  record  in 
Heaven;  and  that  these  three  are  the  one  only  infinite 
and  eternal  God,  whom  I  am  to  worship,  love  and 
adore,  in  spirit  and  in  truth.  It  is  sufficient  in  the 
present  dispute,  to  have  shown,  that  this  doctrine 
'{whether  true  or  false)  was  the  doctrine  of  the  Jewish 
church  before  the  coming  of  the  Saviour;  not  invented 
first  by  the  Christian  theory,  but  as  old  as  the  cre- 
ation; I  believe  I  may  add,  as  eternity. 

Had  it  been  consistent  with  my  plan,  I  should  not 
have  shrunk  from  a  fuller  inquiry  into  this  great 
mystery,  as  far  as  the  nature  of  the  question  would 
admit;  which  could  be  only  to  show,  that  however 
it  may  exceed,  yet  it  is  not  contrary  to  human  rea- 
son; for  I  think  it  would  have  puzzled  my  opponent 
to  have  controverted  a  common  principle,  however 

•  Ant,  Univ.  HiBt.  vol.  ilL  folio  11. 


[     129     ] 

far  above  our  comprehension  in  its  consequences, 
that  infinite  power^  infinitely  active^  must  produce  an 
infinite  effect.  But  such  discussion,  as  I  have  said, 
is  beyond  my  purpose;  and  it  well  becomes  me,  a 
finite  creature,  whose  character  and  practice  should 
ever  be  expressive  of  deep  humility,  to  believe  every 
report  of  revelation,  when  attended  with  rational  evi- 
dence of  its  divine  authority;  and  believing,  to  adore 
in  silence  what  I  cannot  fully  comprehend.  I  shall 
conclude  this  digression  in  the  words  of  a  learned 
writer,  whom  I  have  often  quoted.  "  Equally  above 
the  boldest  flight  of  human  genius  to  invent,  as  be- 
yond the  most  exalted  limit  of  human  intellect  fully 
to  comprehend,  is  the  profound  mystery  of  the  ever 
blessed  trinity. — Through  successive  ages  it  has 
remained  impregnable  to  all  the  shafts  of  the  most 
impious  ridicule,  and  unshaken  by  the  bolder  artil- 
lery of  blasphemous  invective. — It  is  even  in  vain 
that  man  essays  to  pierce  the  unfathomable  arcana  of 
the  skies. — By  his  limited  faculties,  and  superficial 
ken,  the  deep  things  of  eternity  are  not  to  be  scanned. 
Even  among  Chrij^tians  the  sacred  trinity  is  more 
properly  a  subject  of  belief,  than  of  investigation,  and 
every  attempt  to  penetrate  further  into  it,  than  God 
in  his  holy  word  has  revealed,  is  at  best  an  injudici- 
ous, and  often  a  dangerous  effect  of  mistaken  piety. 
— It  is  in  vain  that  we  make  reason  the  umpire :  that 
finite  man,  however,  can  form  no  adequate  concep- 
tion of  this  gi'eat  truth,  by  no  means  implies  impossi- 
bility or  contradiction  in  the  thing  itself. — This  cir- 
cumstance arises  from  the  limited  nature  of  the  human 
faculties.  It  is  mere  ignorance;  but  it  is  an  ignorance 
which  we  can  never  overcome. — Let  it  ever  be  re- 


[     130     ] 

membered,  that  Christianity  by  no  means  proposes 
to  mankind  a  theological  code,  encumbered  with  nd 
difficulties,  involved  in  no  perplexities. — Its  great 
mysterious  truths  (like  most  other  of  the  waysof  God) 
are  not  to  be  solved  by  the  light  of  nature,  nor  scan- 
ned by  the  boldest  flights  of  human  intellect. — Nei- 
ther the  trinity,  nor  the  incarnation  can  be  proved,  not 
were  intended  to  be  proved,  by  philosophical  argu- 
ments.— ^The  word  of  God  is  the  sole  basis  of  the 
proofs  and  solutions  of  these  stupendous  doctrines. 
They  are  wisely  shielded  from  our  view,  the  better 
to  excite  in  us  the  ardor  of  faith,  and  exercise  the 
virtues  necessary  to  obtain  the  sublime  rewards  which 
it  proposes  to  persevering  piety. — The  Almighty  has 
been  pleased  to  erect  mounds  and  ramparts,  as  of  old 
at  Sinai,  around  the  abode  of  majesty,  to  ward  off  the 
dangerous  curiosity  of  man;  he  hath  wrapped  him* 
self  in  clouds,  that  we  might  not  be  consumed  by  tht 
full  blaze  of  that  glory  which  invests  the  eternaV 
throne."*  I  would  by  no  means  be  understood  tO 
disparage  human  reason,  *'  for,  if  rightly  exercised, 
it  cannot  be  contrary  to  revelation;  neither  can  reve» 
lation,  rightly  understood,  be  contrary  to  reason, 
though  it  must  often  exceed  it;  for  they  are  both  rays 
from  the  same  father  of  lights,  with  whom  there  is 
no  variableness,  neither  shadow  of  turning. "^f 

I  repeat  it,  therefore,  that  it  is  sufficient,  in  this 
investigation,  to  have  shown  the  opinion  of  both 
Jews  and  heathens,  before  the  coming  of  Jesus  Christy 
and  of  course  that  our  author  has  been  wholly  unac- 
quainted with  his  subject. 

•  Ind.  Aiitiq.  f  Doyl's  Scnn» 


[      131     ] 

Perhaps  he  might  be  content  to  be  taught  the 
truth  from  so  many  heathen  authorities.  Yet,  I  con- 
fess, it  is  to  be  feared,  that  it  is  too  late  for  him  to 
liearken  to  the  words  of  wisdom  from  any  quarter 
whatever ;  because,  in  so  doing,  he  must  acknow- 
ledge  either  his  ignorance  or  wickedness,  in  assert- 
ing with  so  much  confidence,  "  That  the  theory  of 
the  Christian  church  sprung  out  of  the  tail  of  the  hea- 
then mytholog}^,  and  that  the  Trinity  of  Gods  that 
then  followed,  was  no  other  than  a  reduction  of  the 
former  plurality,  which  was  twenty  or  thirty  thou- 
i|^an<d. 

If  it  *'  yet  remains  for  reason  and  philosophy  to 
abolish  the  amphibious  fraud,"  it  must  be  a  very  dif- 
ferent reason  and  philosophy  from  that  of  the  author 
of  the  Age  of  Reason.  It  must  be  that  of  truth  and 
argument,  neither  of  which  have  fallen  to  his  lot. 
What  have  reason  and  philosophy  done  for  near  two 
thousand  years,  but  confirm  the  glorious  doctrine  of 
the  cross  of  Christ,  and  multiply  the  followers  of  the 
once  despised  Nazarene.  A  nation  in  our  day  has 
made  the  attempt  to  try,  what  our  author  calls,  rea- 
son and  philosophy,  will  do  without  religion ;  and  let 
me  ask  what  has  been  the  issue  ?  The  Scriptures  told 
it  before  it  came  to  pass.  ''  Adultery,  fornication, 
uncleanness,  lasciviousness,  idolatry,  hatred,  vari. 
ance,  emulations,  wrath,  strife,  seditions,  heresies, 
envyings,  murders,  assassinations,  and  such  like."* 
Indeed  it  seems  that  as  a  nation,  having  forsaken  and 
cast  off  all  dependence  on,  and  acknowledgement  of, 
a  Divine  Providence,  he  had  left  them  to  strpng  deli4. 

•  Galat.  chap.  v.  50, 


[     132     3 

sions,  aiid  to  the  accumulated  miseries  and  distresses 
incident  to  anarchy,  confusions,  insurrections,  assas- 
sinations, wars  and  pestilence,  to  convince  an  asto- 
nished world  what  would  be  their  portion,  if  once 
they  should  be  given  up  by  God  to  believe  a  lie,  and 
to  cast  OiTall  the  fear  and  reverence  of  his  sacred  ma- 
jesty. They  seem  to  be  set  forth  as  full  evidence  to 
all  mankind,  of  the  truth  of  the  prophetic  declaration, 
that  in  the  latter  day  *'  false  teachers  should  come 
among  them,  who  privily  should  bring  in  damnable 
heresies,  even  denying  the  Lord  that  bought  them, 
and  bring  upon  themselves  swift  destruction;  and 
many  should  follow  their  pernicious  ways,  by  reason 
of  whom  the  way  of  truth  should  be  evil  spoken  of 
— that  they  should  despise  government — be  pre- 
sumptuous, self  willed;  not  afraid  to  speak  evil  of 
dignities — they  are  spots  and  blemishes,  sporting 
themselves  with  their  oviii  deceivings — having  eyes 
full  of  adultery,  and  that  cannot  cease  from  sin — be- 
guiling unstable  souls— having  hearts  exercised  with 
covetous  practices — cursed  children — these  are  wells 
without  water — clouds  that  are  carried  with  a  tem-' 
pest,  to  whom  the  mist  of  darkness  is  reserved  for- 
ever— for  when  they  speak  great  swelling  words  of 
vanity,  they  allure  through  the  lusts  of  the  fiesh, 
through  much  wantonness,  those  who  were  escaped 
from  them;  who  live  in  error;  who  while  they  pro- 
mise thetn  liberty^  they  themselves  are  the  servants  of 
corruption."^ 

•  2d  Pet.  chap.  ii.  1st  to  20th  ven. 


PARTICULAR  NOTES 
ON  THIS  SUBJECT. 


Vv  HILE  this  answer  was  striking  off  at  the 
psess,  I  have  been  favoured  with  the  perusal  of  all 
the  volumes  of  that  learned,  laborious,  and  expensive 
work,  The  Indian  Antiquities^  by  Thomas  Maurice; 
a  work  which  has  entered  so  fully  into  tliis  subject, 
as  to  render  nugatory  all  I  have  attempted  in  this  part 
of  my  answer;  and  if  I  had  seen  it  in  time,  I  should 
have  contented  myself  with  either  referring  to  it,  or 
giving<^  few  extracts  from  it.  I  attempted  to  add 
some  notes'  from  it  in  the  margin,  but  found  it  would 
greatly  embarrass  the  printer;  and  being  very  desirous 
of  enriching  this  ansAver  with  many  facts  and  useful 
observations  contained  in  it,  and  well  knowing  that  a 
majority  of  my  readers  were  not  likely  to  peruse  so 
lai'ge  a  performance,  I  have  concluded  to  annex  to  this 
head,  a  number  of  quotations  together,  leaving  it  to 
my  reader  to  apply  them  to  this  important  subject  as 
he  may  think  proper. 

Being  impressed  with  the  truth  of  the  following 
observation,  found  in  the  preface  to  this  admirable 
performance,  I  shall  begin  with  it.  He  says — "  The 
present  is  by  no  means  the  period  fpr  suppressing  any 


C     134     ] 

additional  testimonies  to  the  tnith  of  one  of  the  fun- 
damental  articles  of  that  noble  system,  (our  holy  reli- 
gion); and  the  author  trusts  that  he  has  brought 
together  such  a  body  of  evidence,  as  will  decisively 
establish  the  following  important  facts — first,  that  in 
the  Sephiroth,  or  three  superior  splendors  of  the  an- 
cient Hebrews,  may  be  discovered  the  three  hyposta- 
ses of  the  Christian  Trinity — secondly,  that  this  doc- 
trine flourished  through  nearly  all  the  empire  of  Asia, 
a  thousand  years  before  Plato  was  born — and  thirdly, 
that  the  grand  cavern-pagoda  of  Elephanta,  the  oldest 
and  most  magnificent  temple  in  the  world,  is  neither 
more  nor  less  than  a  superb  temple  to  a  Triune-God." 

In  this  volunae,  the  Oriental  Triads  of  Deity,  ara 
extensively  discussed,  and  referred  to  what  I  cannot 
but  conceive  to  have  been  the  true  source  of  them  all; 
to  certain  mutilated  traditions  of  a  nobler  doctrine 
revealed  to  man,  in  a  state  of  innocence.  As  we  ad^ 
vance  still  farther  in  these  Indian  researches,  we  shall 
find  many  other  important  points  of  religious  belief, 
sui-prizingly  elucidated;  and  thus,  the  Mosaical  re.- 
cords  and  Christianity,  so  far  from  being  subverted 
by  the  pretended  antiquity  of  the  Brahmins,  will  de- 
rive a  proud  trophy  from  the  corroborative  testimony 
of  their  genuine  annals,  and  the  congenial  sentiments 
of  their  primaeval  creed. 

When  the  reader  is  informed,  that  the  creation  of 
the  world,  according  to  the  Hindoo  cosmogony,  was 
affected  by  an  incumbent  Spirit,  the  emanation  of 
Deity  impregnating  with  life  the  primordial  waters 
of  Chaos;  that  the  fall  of  man  from  a  state  of  primceval 
purity  and  innocence  in  the  Satya-Tug  or  perfect  age^ 
forms  the  basis  of  the  Indian  metempsychosis,  that 


t     135     3 

the  Indians  believe  in  a  future  state  of  rewards  andpu* 
nishments;  that  the  first  historj',  of  which  they  can 
boast,  has  for  its  subject,  the  destruction  of  the  hu- 
man race,  for  their  multiplied  enormities,  in  a  certain 
great  deluge^  from  which  only  eight  persons  was  saved 
in  an  Ark,  fabricated  by  the  immediate  command  of 
Veeshnu :  that  in  their  principal  Deity,  a  plurality  of 
Divine  persons  is  discovered^  since  that  Deity  is  sym-r 
bolically  designated  by  an  image  with  three  heads 
affixed  to  one  body;  and  that  the  second  person  in 
tliat  Trinity  is,  in  their  mythology,  invested  with  the 
office  of  a  Preserver  and  Mediator^  and  in  both  these 
characters  incarnate.  Finally,  to  omit  other  interest- 
ing particulars,  tliat  the  duration  of  the  Cali-Tug^  or 
age  immediately  succeeding  the  great  deluge,  accord- 
ing to  their  own  calculations,  does  not  but  by  a  few 
centuries,  exceed  the  period  asserted  by  Christian 
chronologers,  to  have  elapsed  since  the  deluge  of 
Noah;  and  that  the  existing  world  is  to  be  consumed  by  a 
general  conflagration. 

When  all  these  circumstances,  to  be  accounted 
for  by  no  immediate  connection  or  intercourse  what- 
soever with  the  Hebrew  nation,  in  any  period  of  their 
empire,  are  calmly  considered  by  an  impartial  and 
unprejudiced  mind,  the  result,  I  am  persuaded,  must 
be  an  increased  confidence  in  the  great  truths  of  reve- 
lation— though  the  timid  Christian  may  at  first  be 
somewhat  surprized,  yet  a  little  reflection  will  soon 
convince  him  of  the  truth  of  what  I  have  asserted  to 
be  the  genuine  fact,  that  in  the  pure  and  primitive 
theology,  derived  from  the  venerable  patriarchs,  there 
were  certain  grand  and  mysterious  truths,  the  objects 
of  their  fixed  belief,    which  all  the  depravations 


[     136    ] 

brought  into  it  by  succeeding  superstition,  were  ne- 
ver able  entirely  to  efface  from  the  human  mind. 
These  truths,  together  with  many  of  the  symbols  of 
that  pure  theology,  were  propagated  and  diffused  by 
them  in  their  various  peregrinations  through  the 
higher  Asia,  where  they  have  immemorially  flourish- 
ed, affording  a  most  sublime  and  honourable  testi- 
mony of  such  a  refined  and  patriarchal  religion  having 
actually  existed  in  the  earliest  ages  of  the  world. 

Mr.  Maurice  asserts,  that  "  Mattra,"  (the  Me- 
thora  of  Pliny)  "  is  situated  about  18  miles  from 
Agra,  on  the  direct  road  to  Delhi,  and  is  particularly 
celebrated  for  having  been  the  birth  place  oiCreeshnay 
who  is  esteemed  in  India,  not  so  much  an  incarnation 
of  the  Divine  Veeshnu,  as  the  Deity  himself  in  a  hu- 
man form.  The  history  of  this  personage  is  among 
the  most  curious  of  all  that  occur  in  Indian  my- 
thology. 

The  sanscreet  narrative  of  his  extraordinary  feats, 
in  some  points  approaches  so  near  to  the  Scriptural 
account  of  our  Saviour,  as  to  have  afforded  real 
ground  for  Sir  William  Jones  to  suppose,  that  the 
Brahmins  had,  in  the  early  ages  of  Christianity,  seen 
or  heard  recited  to  them,  some  of  the  spurious  Gos- 
pels, which  in  those  ages  so  numerously  abounded, 
and  had  ingrafted  the  wildest  parts  of  them,  upon  the 
old  fable  of  the  Indian  Apollo.  The  birth  of  this  di- 
vine infant  was  predicted,  and  a  reigning  tyrant  of 
India,  by  name  Cansa^  learning  fi'om  the  prediction, 
that  he  should  be  destroyed  by  this  wonderful  child, 
ordered  all  the  male  children  bom  at  that  period,  to  be 
slain ;  but  Creeshna  was  preserved  by  biting  the  breast, 
instead  of  sucking  the  poisoned  nipple  of  the  nurse 


[     137     ] 

commissioned  to  destroy  him.  From  the  fear  of  this 
tyrant,  he  was  fostered  in  Mattra,  by  an  honest 
herdsman,  and  passed  his  innocent  hours  in  rural  di- 
versions at  his  foster  father's  farm.  Repeated  mira- 
cles, however,  soon  discovered  his  celestial  origin. 
He  preached  to  the  Brahmins,  the  doctrines  of  meek- 
ness and  benevolence.  He  even  condescended  to 
wash  their  feet,  as  a  proof  of  his  own  meekness;  and 
he  raised  the  dead  by  descending,  for  that  purpose, 
to  the  lowest  regions.  He  acted,  not  always  indeed, 
in  the  capacity  of  a  prince  or  herald  of  peace,  for  he 
was  a  mighty  warrior;  but  his  amazing  powers  were 
principally  exerted  to  save  and  to  defend. 

Even  the  great  war  of  Ivlahabbarat,  which  he  fo- 
mented, was  a  just  war,  undertaken  against  invaders 
and  tyrants,  whom  he  triumphantly  overthrew,  and 
then  returned  to  his  seat  in  the  Heavenly  region.* 

One  of  the  most  prominent  features  in  the  Indian 
theolog)%  is  the  doctrine  of  a  Trinity,  which  it  plainly 
inculcates;  a  subject  by  no  means  to  be  passed  over 
in  silence;  but  at  the  same  time  connected  with  the 
abstrusest  speculations  of  ancient  philosophy.  It  has 
been  repeatedly  observed,  that  the  mythologic  perso- 
nages, Brah?na,  Veeshnu^  and  Seeva^  constitute  the 
grand  Hindoo  triad  of  Deity. — — That,  neai'ly  all  the 
Pagan  nations  of  antiquity,  in  their  various  theologi- 
cal systems,  acknowledged  a  kind  of  Trinity  in  the 
Divine  Nature,  has  been  the  occasion  of  much  need- 
less alarm  and  unfounded  apprehension,  especially  to 
those  professors  of  Christianity,  whose  religious 
principles  rest  upon  so  slender  a  basis,  that  they 

*  Vol.  iii.  page  45. 
S 


[     138     ] 

waver  with  cveiy  wind  of  doctrine.  The  very  cir- 
cumstance which  has  given  rise  to  these  apprehen- 
sions, the  universal  prevalence  of  this  doctrine  in  the 
Gentile  kingdoms,  is,  in  my  opinion,  so  far  from  in- 
validating the  Divine  authenticity  of  it,  that  it  appears 
to  be  an  irrefragable  argument  in  its  favour.  It  ought 
to  confirm  the  piety  of  the  wavering  Christian,  and 
build  up  the  tottering  fabric  of  his  faith. 

The  doctrine  itself  bears  such  striking  internal 
marks  of  a  Divine  original,  and  is  so  very  unlikely  to 
have  been  the  invention  of  mere  human  reason,  that 
there  is  no  v/ay  of  accounting  for  the  general  adoption 
of  so  singular  a  belief  by  most  ancient  nations,  than  by 
supposing  what  I  have,  in  pretty  strong  terms,  inti- 
mated at  the  commencement  of  this  chapter,  to  be  the 
genuine  fact,  that  the  doctrine  was  neither  the  inven- 
tion of  Pythagoras,  nor  Plato,  nor  any  other  philoso- 
pher in  the  ancient  world,  but  a  sublime  mysterious 
truths  one  of  those  stupendous  arcana  of  the  invisible 
world,  which  through  the  condescending  goodness  of 
Divine  Providence,  was  revealed  to  the  ancient  pa- 
triarchs of  the  faithful  line  of  Shem^  by  them  propa- 
gated to  their  Hebrew  posterity;  and  through  that 
posterity,  during  their  various  migrations  and  disper- 
sions over  the  east,  diiTused  through  the  Gentile  na- 
tions, among  whom  they  sojourned.  I  must  again 
take  permission  to  assert  it  as  my  solemn  belief — 
a  belief  founded  upon  long  and  elaborate  investi- 
gation of  this  important  subject,  that  the  Indian, 
as  well  as  all  other  triads  of  Deity,  so  universally 
adored  throughout  the  whole  Asiatic  world,  and 
under  every  denomination,  whether  they  consist  of 


[     139     ] 

persons,  principles^  or  attributes  deijied^   are  onh'  cor- 
ruptions of  the  Christian  doctrine  of  the  Trinity."^ 

To  Adam  in  a  state  of  innocence,  many  parts  of 
the  mysterious  economy  of  the  eternal  regions  were, 
by  the  Divine  permission,  unfolded ;  nor  did  his 
mind,  at  the  fall,  lose  all  impressions  of  those  won- 
derful revelations,  which  had  been  gradually  imparted 
to  him;  for  the  remembrance  of  his  past  enjoyments 
and  forfeited  privileges,  doubtless  formed  one  afflict- 
ing part  of  his  punishment.  It  was  in  that  happy 
state,  when  man's  more  refined  and  perfect  natflre 
could  better  bear  the  influx  of  great  celestial  truths, 
that  the  awful  myster}'  was  repealed  to  him,  and  it 
came  immediateh'  from  the  lips  of  that  Divine  Being, 
the  mighty  avto  ^eo?  or  self-existent,  who,  by  his  holy 
•word  created  all  things,  and  animated  all  things  which 
he  had  created,  by  that  energetic  and  pervading  spirit 
which  emanated  from  himself.  It  was  at  that  remote 
period,  that  this  holy  doctrine  was  first  propagated 
and  most  vigorously  flourished,  not  in  the  school  of 
Plato,  not  in  the  academic  groves  of  Greece,  but  in 
the  sacred  bowers  of  Edcn^  and  in  the  awful  school  of 
universal  nature,  when  Jehovah  himself  was  the  in- 
structor, and  Adam  the  Hca\'en  taught  pupil.  With 
these  holy  personages  that  compose  the  Trinity,  he 
freely  conversed  during  all  the  period  that  he  remain- 
ed in  a  state  of  innocence,  while  the  refulgent  glory  of 
the  Divine  Schechinah,  darting  upon  him  its  direct, 
but  tempered  ra}"s,  encircled  with  a  flood  of  light,  the 
enraptured  protoplast,  formed  in  the  image  and  simi- 
litude of  his  Maker.     But  as  he  saw  the  radiance  of 

•  Vol.  iv,  418—19. 


.      [     140     ] 

the  Divine  Triad  in  innocence  with  inexpressible  joy, 
so  when  fallen  from  that  state  of  primceval  rectitude, 
he  beheld  it  with  unutterable  terror ;  especially  at  that 
awful  moment,  when  the  same  luminous  appeai'ance 
of  Deity,  but  arrayed  in  terrible  majesty,  and  darting 
fordi  severer  beams,  sought  the  flying  apostate,  who 
heard  with  new  and  agonizing  sensations,  the  majestic 
voice  of  Jehovah  Elohim^  literally  the  Lord  Godsy 
walking  in  the  garden  in  the  cool  of  the  day.^ 

Dr.  Allix  informs  us,  that  the  Jewish  cabalists 
constantly  added  to  the  word  Elohim^  the  letter  jod, 
being  the  first  letter  of  the  name  Jehovah,  for  the  sake 
of  a  mystery^  as  well  as  according  to  one  of  the  most 
respectable  commentators  on  the  Pentateuch,  the 
Rabbi  Bechai,  to  show  that  there  is  a  divinity  in  each 
person^  included  in  the  word.f 

An  extended  period  had  elapsed  since  Malachi 
had  sounded  the  prophetic  trumpet.  Impatient  piety 
glowed  with  intense  fervour,  and  expectation  was  on 
the  wing  to  meet  the  promised  Messiah.  At  length 
the  long- wished  for  period  of  his  advent  arrived;  nor 
was  the  awful  event,  in  which  were  invohed  the 
eternal  interests  of  the  human  race,  ushered  in  amidst 
darkness  and  silence.  An  angel  purposely  descend- 
ing from  Heaven,  announced  the  incarnation,  not  of 
another  angel,  for  that  surely  were  uimecessary,  but 
of  the  Son  of  the  highest,  of  whose  kingdom  there 
should  be  no  end ;  and  pointed  out  the  manner  of  his 
conception,  by  the  overshadowing  of  that  Schec- 
hinah,  who,  according  to  the  Talmudic  Jews,  had 
equally  the  key  of  the  womb,  of  death  and  the  grave. 

•  Ibid.  431.  t  R-  Bechir,  in  Gen.  1—10. 


[     141     ] 

At  the  period  of  his  birth,  a  bright  chorus  of  angels 
welcomed  tliat  birth  in  expressive  hallelujahs;  and 
guided  by  the  refulgent  constellation,  that  now  first 
illumined  the  eastern  hemisphere,  the  Chaldean  Magi 
with  reverence  hastened  to  pay  homage  to  that  Mes- 
siah, to  whom,  it  is  said,  "  the  kings  of  Tarshish  and 
the  isles  shall  bring  presents,  and  the  kings  of  Sheba  and 
Seba  should  o^'er  gifts.'"*' 

Arrayed  in  the  venerable  garb  of  the  ancient  pro- 
phets, and  adhering  to  the  same  austere  diet,  which 
should  have  roused  the  attention  of  the  Jews,  the  mes- 
senger  John  appeared  his  august  herald,  and  a  solemn 
voice  was  heard  amidst  the  recesses  of  the  desert, 
'''■prepare  ye  the  way  of  the  Lord^  make  strait  in  the  de- 
serf  an  high  way  for  our  God.'''*  He  was  initiated  by 
the  baptizing  hand  of  that  celestial  messenger,  into 
the  sacred  office  which  he  condescended  to  assume, 
and  received  the  most  solemn  and  public  attestation 
possible,  of  his  Divine  emanation  from  the  eternal 
fountain,  as  well  as  by  the  audible  voice  cf  Jehovah, 
giving  the  everlasting  benediction  to  his  beloved  Son^ 
as  in  the  Holy  Spirit  visibly  descending  in  the  form  of 
that  auspicious  bird  which  brought  to  Noah  the  first 
tidings  of  Almighty  wrath  appeased.  The  Jews,  had 
not  their  expectations  been  totally  blinded  during  the 
ceremony  of  this  Divine  unction,  might  there  have 
seen  two  notable  texts  relative  to  the  Logos,  in  their 
national  Scriptures,  strikingly  fulfilled — "  O  God,  thy 
God  hath  anointed  thee,  with  the  oil  of  gladness  above  thy 
fellows.**^  And  that  in  Isaiah — "  And  the  Spirit  of 
the  Lord  shall  rest  upon  him.'*^\ 

•  Psalm,  72—10.  t  Psalm.  ^S—7.        \   Isaiah,  chap.  xi.  2. 


[     142     ] 

It  was  thus  that  the  Baptist  not  only  sa^r,  but  bore 
public  record  that  he  was  the  Son  of  God — and  on  this 
occasion  I  cannot  refrain  from  citinsr  the  words  of  Dr. 
Allix — "  The  three  persons  in  the  Godhead,  did  there 
so  conspicuously  manifest  themselves,  that  the  an- 
cients took  thence  occasion  to  tell  the  Arians,  go  td 
the  river  "Jordan^  and  there  you  shall  see  the  Trinity,'^'' ^ 

The  Chaldee  Targum,  on  these  words  of  Job, 
^'  the  fp'irit  of  God  hath  made  me^  and  the  breath  of  the 
Almighty  hath  given  me  life^'^\  hath  brought  into  the 
text,  the  second  person  in  the  trinity,  as  well  as  the 
third — his  words  are,  spiritus  Dei  fecit  me,  et  verbum 
omnipotentis  sustentavit  me — that  is,  "  the  spirit  of 
God  hath  made  me,  and  the  word  of  the  Almighty 
hath  sustained  me." 

Rabbi  H.  Hagaon,  who  lived  700  years  ago,  said, 
there  are  three  lights  in  God;  the  anevit  light  or  kad- 
mon,  the  pure  light,  and  the  purified  light;  and  these 
three  make  but  one  God.  J 

Rabbi  Hakadosch,  so  highly  celebrated  for  his 
piety  as  to  have  the  title  of  Holy  conferred  on  him 
by  his  nation,  has  this  remarkable  sentence:  pater 
Deus,  filius  Deus,  spiritus  sanctus  Deus,  trinus 
in  unitate,  ct  unus  in  trinitate;  that  is,  the  Father  is 
God,  the  Son  is  God,  and  the  Holy  Spirit  is  God, 
trinity  in  unity,  and  unity  in  trinity — and  the  He- 
brew sentence  from  which  this  is  translated,  is  com- 
posed of  the  mysterious  forty-two  letters,  forming 
according  to  the  Cabalists,  another  of  the  names  of 
God.  II 


•  Ibid.  501.        t  Jol>  x.xxiii.  4.         J  Ibid  525. 
K  Kerch.  Odep.  Egypt,  torn  iii.  245. 


[     143     ] 

On  Gen.  xviii  ch.  1st,  2d  and  3d  v.  "  And  the 
Lord  appeared  unto  him  in  the  plains  of  Mamre :  and 
he  sat  in  the  tent  door  in  the  heat  of  the  day ;  and  he 
lifted  up  his  eyes  and  looked,  and  lo !  three  men  stood 
by  him;  and  when  he  saw  them  he  ran  to  meet  them 
from  the  tent  door  and  bowed  himself  toward  the 
ground,  and  said,  my  Lord  if  now  I  have  found  fa- 
vour in  thy  sight,  pass  not  away,  I  pray  thee,  from 
thy  servant." 

Philo  says,  this  whole  passage  contains  a  latent 
mystical  meanings  not  to  be  communicated  to  every 
one,  and  that  according  to  this  mystical  sense,  here 
was  denoted  o*!-,  the  great  Jehovah,  with  his  two 
A'j»««s«5,  of  which  one  is  called  ©jo;,  and  the  other 

The  same  author,  in  his  Dissertation  de  Che- 
rubbim,  page  86,  speakmg  of  the  eternal  Em^  or  «»>, 
asserts,  that  "  in  the ' one  true  God  there  are  two  su- 
preme and  primary  Ayv^^cji?,  or  powers,  whom  he  de- 
nominates goodness  m\d  authority ;  that  there  is  a  third 
and  ?nediatoriaI  pozver  between  the -two  former,  who 
is  the  logos  or  luord. 

The  word  Jehovah  indicates  the  unity  of  the  es- 
sence :  Elohim  points  out,  that  in  this  unity  there  is 
a  plurality  existing,  in  a  manner  of  which  we  can  at 
present  have  no  clear  conception,  no  more  than  we 
have  of  other  parts  of  the  mysterious  economy  of 
the  invisible  world. f 

The  letter  '  or  Jod,  which  is  the  first  letter  of 
the  sacred  name,  denotes  the  thought — the  idea  of 
God.     It  is  the  ray  of  light,  say  the  enraptured  Ca- 

*  Philo  judiij  de  lacvlficiis  abelis  et  Caini  108.  f  ^'*i**  ^^^- 


[     144     ] 

balists,  which  darts  a  histre  too  transcendent  to  be 
contemplated  by  mortal  eye;  it  is  a  point  at  which 
thought  pauses,  and  imagination  itself  grows  giddy 
and  confounded.---*'  Man,"  says  Basnage  citing  the 
rabbies,  "  may  lawfully  roll  his  thoughts  from  one 
end  of  heaven  to  the  other,  but  they  cannot  approach 
that  inaccessible  light,  that  primitive  existence,  con- 
tained in  the  letter  Jod."* 

From  what  other  reason  could  the  Gentiles  have 
given  such  names  to  their  pretended  Gods.  Mercury 
was  called  Triceps;  Bacchus,  Triambus;  Diana,  Tri- 
formis;  and  Hecate,  Tergimina;  Jupiter  had  his 
three-forked  thunder;  Neptune  his  trident,  and  Plu- 
to his  three-headed  Cerberus.  Hence  the  triangle 
and  the  pyramid  came  to  be  numbered  among  the 
most  frequent  and  esteemed  symbols  of  Deity. f 

It  is  my  humble,  but  decided  opinion,  that  the 
original  and  sublime  dogma  inculcated  in  the  true  re- 
ligion, of  a  Trinity  of  hypostases  in  the  divine  na- 
ture, delivered  traditionally  down  from  the  ancestors 
of  the  human  race,  and  the  Hebrew  patriarchs,  being 
in  time  misapprehended,  or  gradually  forgotten,  is 
the  fountain  of  all  the  similar  conceptions  in  the  de- 
based systems  of  theology,  prevailing  in  every  other 
religion  of  the  earth;  of  a  doctrine  thus  extensively 
diffused  through  all  nations;  a  doctrine  established  at 
once  in  regions  distant  as  Japan  and  Peru;  immemo- 
rially  acknowledged  throughout  the  whole  extent  of 
Egypt  and  India;  and  flourishing  with  equal  vigor 
amidst  the  snowy  mountains  of  Thibet,  and  the  vast 
deserts  of  Siberia.     There  is  no  other  rational  mode 

•  Hist,  of  Jews,  193.  f  Ibid  617. 


[     145     ] 

of  explaining  the  allusion,  or  accounting  for  the  ori^ 
gin.* 

In  the  Oracles  of  Zoroaster  the  first,  (supposed  to 
be  the  grandson  of  Ham  and  great  grandson  of  Noah,) 
though  many  of  them  are  forgeries;  yet  many  of 
them  bear  the  marks  of  the  genuine  remains  of  Chal- 
daic  theology ;  that  theology  which,  according  to  Pro- 
clus,  as  cited  by  Mr.  Stanley,  was  revealed  to  man  by 
the  awful  voice  of  the  Deity  himself.  In  these  ora- 
cles we  find  such  singular  expressions  as  these: 
"  Where  ih^  paternal  monad  is,  that  paternal  monad 
amplifies  itself,  and  generates  a  dualit}^"  After  de- 
claring that  the  duad  thus  generated  sits  by  the  mo- 
nad, and  shining  forth  with  intellectual  beams,  go- 
verns all  things;  this  remarkable  passage  occurs, 
"  for  a  triad  of  Deity  shines  forth  throughout  the 
whole  world,  of  which  a  monad  is  the  head."  In  a 
succeeding  verse  of  this  section  we  are  informed, 
*'  for  the  mind  of  the  Father  said,  that  all  things 
should  be  divided  into  three^  whose  will  assented, 
and  all  things  were  divided."  Immediately  after  fol- 
lows a  passage,  in  which  the  three  persons  in  the  Di- 
vine essence  are  expressly  pointed  out  by  appella- 
tions, "  and  there  appeared  in  this  triad,  virtue^  and 
Wisdom,  and  Truths  that  know  all  things."  This  is 
answerable  to  the  Kather  (virtue),  the  Cochma  (wis- 
dom), andBinah  (intelligence,  or  Spirit  of  truth),  of 
the  Hebrews. f 

In  the  next  section,  under  the  title  *'  The  Father 
and  the  Mind,'''  it  is  expressly  said,  the  Father  per- 
fects all  things,  and  delivers  them  over  to  the  second 


Ibid  620.         t  Jbld  630  ^o  654. 
T 


[     146     ] 

Mind,  that  second  Mind  whom  the  nations  of  men 
commonly  take  for  the  first. — —Under  two  minds  is 
contained  the  hfe-generating  fountain  of  souls,  and 
the  artificer  who,  self-operating,  formed  the  world; 
He  who  sprang  first  out  of  that  mind.  In  order  next 
to  the  eternal  mind,  I  Pysche  dwell,  warming  and 
animating  all  things.* 

Kircher  gives  the  following  extract  from  Hermes 
Trismegistus'  books,  *'  There  hath  ever  been  one 
great  intellectual  light,  which  has  always  illuminated 
the  mind  ;  and  their  union  is  nothing  else  but  the  Spi- 
rit, which  is  the  bond  of  all  things."  |- 

Orpheus  asserts,  (as  is  abridged  by  Timotlieus, 
a  Christian  writer)  the  existence  of  an  eternal  incom- 
prehensible Being ;  the  Creator  of  all  things,  even  of 
the  ajther  itself,  and  of  all  things  below  that  aether — 
That  this  supreme  Demiurgos  is  called  Light,  Counsel 
2LndLife. 

Timotheus  concludes  his  account  by  affirming, 
that  Orpheus  in  his  book  declared,  that  all  things  were 
made  by  one  God-head  in  three  names,  and  that  this 
God  is  all  things.  II 

It  is  remarkable  through  all  antiquity,  the  humor 
of  dividing  every  thing  into  three,  displayed  itself; 
and  whence,  except  from  the  source  of  revelation, 
could  this  general  but  mutilated  tradition  of  a  triune- 
God  have  originated.  The  Fates,  those  relentless 
sisters,  who  weave  the  web  of  human  life,  and  fix  its 
inevitable  doom,  were  three — the  Furies,  the  dire  dis- 
pensers of  the  vengeance  of  Heaven,  for  crimes  com- 


Ibid  636,  638.         f  Ibid.  690,  and  cites  Oedep  Egypt,  torn  iii.  37fi. 
II  Ibid.  701.  702. 


[     147     ] 

mitted  upon  earth,  were  iJjree — the  Graces  were  three^ 
and  the  celestial  Muses,  according  to  Varro,  were  ori- 
ginally only  three. "^ 

I  have  not  undertaken  so  much  to  account  for  the 
perversion  of  this  doctrine,  as  to  record  and  ascertain 
the  fact,  of  this  notion  of  a  triad  of  Deity,  being  radi- 
cally interwoven  in  the  theological  codes  adopted  in 
almost  every  region  of  Asia — Asia,  where  the  sub- 
lime system  of  the  true  religion  was  first  revealed; 
where  the  pure  precepts  it  inculcates  were  first  prac- 
tised, and  where  unhappily  its  leading  principles  were 
earliest  adulterated.  The  Almighty  hath  not  left  him- 
self without  a  witness,  amidst  the  degrading  supersti- 
tions and  the  false  philosophy  of  the  degenerate  Asia- 
tics. In  the  Persian  triad,  the  character  of  Mithra, 
the  middle  god,  is  called  the  mediator:  Now,  the  idea 
of  a  mediator,  could  alone  originate  in  a  consciousness 
of  committed  crimes,  as  well  as  in  a  dread  of  merited 
punishment.  I 

Plutarch,  an  enemy  to  a  triad  of  Deity  says, 
"  Zoroaster  is  said  to  have  made  a  three-fold  distri- 
bution of  things;  to  have  assigned  the  first  and  high- 
est rank  to  Oromasdes,  ^a  ho  in  the  oracles,  is  called 
the  Father ;  the  lov/est  to  Ahrimenes,  and  the  middle 
to  Mithras,  who,  in  the  same  oracles,  is  called  Ton 
Deuteron  Nou,  the  second  mind."jj 

Of  exquisite  workmanship  and  of  stupendous  anti- 
quit}*. — Antiquity  to  v.hich  neither  the  page  of  histo- 
ry, nor  human  traditions  can  ascend;  that  magnificent 
piece  of  sculpture,  so  often  alluded  to,  in  the  cavern 
of  Elephanta^  decidedly  establishes  the  solemn  fact, 

•  Iblfl.  n?.  t  Ibi.l.  713.         |!  Phirarcb  de  Iside  et  Osiride,  page 370. 


[     148     ] 

that  from  the  remotest  eras,  the  Indian  nations  have 
adored  a  tri-une  Deity.     There  the  travellers,  with 
awe  and  astonishment,  behold,  carved  out  of  the  so- 
lid rock,  in  the  most  conspicuous  part  of  the  most 
ancient  and  venerable  temple  in  the  world,  a  bust  ex- 
panding in  breadth  near  twenty  feet,  and  no  less  than 
eighteen  feet  in  attitude,  by  which  amazing  propor- 
tions, as  well  as  by  its  gorgeous  decorations,  it  is 
known  to  be  the  image  of  the  grand  presiding  deity 
of  that  hallowed  retreat:  he  beholds,   I  say,  a  bust 
composed  of  three  heads,*  united  to  one  body,  adorn- 
ed with  the  oldest  symbols  of  the  Indian  theology, 
and  thus  expressly  fabricated,  according  to  the  una- 
nimous confession  of  the  sacred  sacerdotal  tribe  of 
India,  to  indicate  the  Creator,  the  Preserver  and  the 
Regenerator  of  mankind.     I  consider  the  superior  an- 
tiquity of  the  Elephanta  temple  to  that  of  Salsette,  as 
established  by  the  circumstance  of  the  flat  roof,  prov- 
ing it  to  have  been  excavated  before  mankind  had  dis- 
covered the  art  of  turning  the  majestic  arch,  and  giv- 
ing the  lofty  roof  that  concave  form,  \\hich  adds  so 
greatly  to  the  grandeur  of  the  Salsette  temple — and 
as  Salsette  is  supposed  to  be  three  thousand  years 
old,  the  Elephanta  must  have  been  as  near  the  flood, 
as  the  progi-ess  of  science  will  allow  us  with  proprie- 
ty to  fix  it.* 

In  the  Bhagvat-Geeta,  the  most  ancient  and  au- 
thentic book  of  the  Indian  divinity,  the  supreme 
Veeshnu  tlius  speaks  concerning  himself,  "  I  am  the 
Holy  One,  v/orthy  to  be  knovvu.  I  am  the  mystic 
(triiiteral)  figure  a  u  m;  the  Rcig^  the  Tajush^  and  the 
Saman  Vedas^^ 

*  Ibid.  "To^.         \  Ibid.  744. 


L     149     ] 

The  Hindoos,  says  Mr.  Sonnerat,  adore  three 
principal  deities,  Broiuna^  Chiven  and  Vichemu^  who 
are  still  but  one.  He  giv€s  a  literal  translation  from 
•the  Sanscreet,  of  a  Poiiran,  thus,  *'  It  is  God  alone 
who  created  the  universe  by  his  productive  power; 
who  maintains  it  by  his  all  preserving  power,  and 
who  will  destroy  (or  regenerate)  it  by  his  destructive 
(or  regenerative)  power;  so  that  it  is  this  God  who  is 
represented  under  the  name  of  three  Gods,  who  are 
called  Trimourtin.* 

Mr.  Foster,  in  his  Sketches  of  Hindoo  Mytholo- 
gy, says,  "  One  circumstance  which  forcibly  struck 
my  attention,  was  the  Hindoo  belief  of  a  Trinity— 
These  persons,  are  by  the  Hindoos  supposed  to  be 
wholly  indivisible,  the  one  is  three^  and  the  Three 
are  OneA 

From  the  previous  extensive  survey  of  the  various 
systems  of  Eastern  theology^  it  is  evident,  that  the 
notion  of  a  Divine  Triad  governing  the  Universe, 
however  darkened  and  degraded  through  the  preva- 
lence of  a  long  series  of  gross  superstitions,  was  a 
doctrine  that  immeraorially  prevailed  in  the  schools 
of  ^  Asia.  From  whatever  distant  source  derived, 
through  successive  generations,  and  amidst  a  thou- 
sand perversions,  the  great  truth  contended  for  beams 
forth,  with  more  or  less  splendour,  in  every  country 
of  the  ancient  world,  and  darts  conviction  upon  the 
mind  not  prejudiced  against  the  reception  of  it,  by 
the  suggestions  of  human  pride,  and  the  dogmas  of 
false  philosophy. 

To  try  the  merits  of  this  great  cause  in  the  court 
of  human  reason,  is  evidently  to  bring  it  before  a  tri- 

•  Ibid.  7-17,  749,  and  cites  Sonnerat's  Voy.  1  vol.  2w9. 
t  Ibid.  750,  and  cites  Foster,  fol.  12. 


[     150     ] 

bunal  incompetent  to  decide  upon  so  important  '9. 
question;  and  is,  in  fact,  to  exalt  a  terrestrial  judge, 
before  the  eternal  judge  of  all  things — yet  we  ar6 
justified  in  asserting,  that  this  doctrine,  though  not 
founded  upon  reason  as  a  basis,  is  by  no  means  des- 
titute of  its  decided  support  and  concurrence.  The 
basis  upon  which  it  rests,  is  far  more^noble  as  well  as 
durable ;  Divine  revelation,  strengthened  by  the  most 
ancient  traditions,  and  the  consenting  creed  of  nearly 
all  the  kingdoms  of  the  greater  Asia.* 

In  fact,  the  name  and  history  of  Noah  and  his 
three  sons,  are  precisely  the  same  in  the  Sanscreet 
language,  as  in  the  Hebrew  bible.  In  the  ancient 
geographical  records  of  India,  we  find  the  whole 
country  denominated  after  Cush,  or  Cuth,  the  eldest 
son  of  Ham,  its  domestic  appellation  being  Cusha- 
Dweepa ;  and  we  know  that  the  inliabitants  of  the 
northern  district  were  anciently  called  Cuthai.  We 
find  again  Raamah,  the  fourth  son  of  that  Cush,  in 
the  Indian  Ra?iia,  reno^\■ned  first  as  a  conqueror,  and 
afterwards  as  a  God,  throughout  the  whole  extent  of 
that  vast  region ;  and  we  discover  his  last  son,  Nimrod 
or  Belus,  in  their  Bali,  the  Baal  send  5^/ of  their  neigh- 
bpurs.f 

There  was  another  very  remarkable  symbol  of 
Taut  or  Mercury,  prevalent  in  Egypt,  as  well  as  in 
India.  It  was  the  letter  T,  or  in  other  words,  the 
Cross  or  Crux-Hermios ;  in  which  form  we  find  many 
of  the  more  ancient  pagoda's  of  India,  as  Benares 
and  Matt r a,  erecttd;  and  many  of  the  old  Egyp- 
tian statues,  as  is  well  known  to  antiquaries,  are 
represented  bearing  this  symbol  in  their  hands,  or  on 

•  Vol.  V.  page  1.  t  Vol.  vi.  42, 


[     151     ] 

their  breasts.  I  have  elsewhere  observed  the  very 
singular  manner,  after  which  the  Latin  Vulgate,  and 
according  to  Lowth,  probably  the  ancient  copies  of 
the  Septuagint,  have  rendered  the  original  of  that  pas- 
sage  in  Ezekiel,  the  9th  chap,  and  4th  ver. — "  Set  a 
mark  on  the  foreheads  of  the  men  that  sigh,  and  that 
cry  for  all  the  abominations  that  be  done  in  the  midst 
thereof;"  rendering  it  in  their  version,  "  I  will  mark 
them  on  the  forehead  with  the  letter  T,"  which  af- 
fords room  to  suppose  it  was  a  symbol  of  a  more 
sacred  import  than  is  generally  imagined,  in  the  early 
patriarchal  ages. 

Now  it  is  a  fact  not  less  remarkable,  tlian  well  at- 
tested, that  the  druids  (in  Great-Britain)  in  their 
groves,  were  accustomed  to  select  the  most  stately 
and  beautiful  ti'ee,  as  an  emblem  of  the  Deity  they 
adored;  and  having  cut  off  the  side  branches,  they  af- 
fixed two  of  the  largest  of  them  to  the  highest  part  of 
the  ti'unk,  in  such  a  manner,  as  that  those  branches, 
extending  on  each  side  like  the  arms  of  a  man,  pre- 
sented to  the  spectators  the  appearance  of  a  huge 
cross,  and  on  the  bark  in  various  places  was  actually 
inscribed  the  letter  7  .* 


•  Consult  Rorlase,  fol.  108,  and  the  express  autlioriiiei  which  he  ad- 
ducts  for  the  truth  of  this  curious  fact.     Vol.  vi.  67. 


THE  CHARACTER  OF  CHRIST. 


Our  author  proceeds  xvith  a  declaration^  "  That  nothing  he 
has  said.,  can  apply ^  even  with  the  most  distant  disrespect, 
to  the  real  character  of  Jesus  Christ.  He  was  a  virtuous 
and  amiable  man.  The  morality  he  preached  and  practi- 
sed, tvas  of  the  most  benevolent  kind;  and  though  similar 
systems  of  morality  had  been  preached  by  Confucius  and 
some  of  the  Greek  philosophers^  many  years  before  ;  by  the 
quakers  since,  and  by  many  good  men  in  all  ages,  it  had  not 
been  exceeded  by  any.'''* 

1  O  read  this  passage  with  attention,  is  a  suffi- 
cient refutation  of  his  whole  system;  as  well  as  an 
evidence  of  our  author's  strange  principles,  to  every 
person  who  has  read  the  New-Testament,  and  has 
made  himself  acquainted  with  its  effects. 

What  ?  Can  that  man  be  a  virtuous  and  amiable 
man — a  preacher  and  practiser  of  the  most  benevolent 
morality,  not  exceeded  by  any — and  yet  in  the  opinion 
of  this  writer,  be  guilty  of  imposing  on  his  followers, 
by  assuring  them  that  "  He  was  before  the  founda- 
tion of  the  world — that  he  was  the  first  bom  of  every 
creature — that  he  was  sent  of  God — came  down  from 
HeaA  en — that  he  was  the  only  begotten  Son  of  God — 
that  God  was  his  father — that  he  and  the  Father  were 

u 


L     154     ] 
one — ^that  he  who  had  seen  him,  had  seen  the  Fa- 
ther— that  whosoever  believed  on  him,  should  have 
everlasting  life — that  God  had  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  believ- 
ed on  him,  should  not  perish,  but  have  everlasting 
life — that  he  that  believeth  on  him  is  not  condemned; 
but  he  that  believeth  not,  is  condemned  already,  be- 
cause he  hath  not  believed  on  the  name  of  the  only 
begotten  Son  of  God— -that  all  judgment  was  commit- 
ted to  the  Son— that  all  men  should  honour  the  Son, 
even  as  they  honour  the  Father- --he  that  honoureth 
not  the  Son,  honoureth  not  the  Father  who  sent  him 
—-that  the  hour  was  coming,  when  the  dead  should 
hear  the  voice  of  the  Son  of  God,  and  they  that  hear 
should  live:  for  as  the  Father  had  life  in  himself,  so 
had  he  given  to  the  Son,  to  have  life  in  himself-— that 
the  works  he  did,  bore  witness  of  him,  that  the  Fa- 
ther had  sent  him— the  Father  also  himself  had  borne 
witness  of  him— -that  if  they  believed  Moses,  they 
would  believe  in  him,  for  Moses  had  written  of  him.'* 
He  performed  miracles- -he  raised  the  dead- -he  fore- 
told things  to  come- -he  commanded,  and  the  winds 
and  waves  obeyed  him.     All  these  things  he  did,  (or 
at  least  he  endeavoured  to  persuade  his  followers  that 
ht  did  them)  as  an  evidence  of  his  Almighty  power; 
and  that  he  had  come  down  from  God,  and  was  the 
Son  of  God,  the  Messiah  who  was  to  come.  He  as- 
serted, "  That  he  was  the  bread  of  life,  that  came 
down  from  Heaven-— that  he  would  raise  every  believ- 
er in  him,  from  the  dead  at  the  last  day-— that  no  man 
had  seen  the  Father  but  himself,  \vho  was  from  God, 
and  that  he  had  seen  him— -that  whoever  hated  him, 
hated  the  Father  also."    He  declared  himself  to  be 


[     155     ] 

"  The  light  of  the  world— that  before  Abraham,  he 
was— that  as  the  Father  knew  him,  so  he  knew  the 
Father— that  the  Father  was  in  him,  and  he  in  the  Fa- 
ther—that he  was  the  resurrection  and  the  life— that 
he  gave  to  his  people  eternal  life— that  thereafter  they 
should  see  the  Heavens  opened,  and  the  angels  of 
God  ascending  and  descending  upon  the  son  of 
man." 

He  openly  declared  himself  to  be  the  Messiah, 
expected  by  the  Jews,  and  spoken  of  by  their  inspired 
prophets,  as  the  Lord  of  Glory- --the  Lord  our  Right- 
eousness—the Father  of  the  everlasting  ages---the 
Prince  of  Peace. 

When  John  sent  two  of  his  disciples  to  enquire  of 
him,  whether  he  was  the  Messiah  or  not,  he  answer- 
ed, "  Go  and  show  John  those  things  which  ye  do  hear 
and  see;  the  blind  receive  their  sight,  and  the  lame 
walk;  the  lepers  are  cleansed,  and  the  deaf  hear;  the 
dead  are  raised  up,  and  the  poor  have  the  Gospel 
preached  to  them."*  Thus  appealing  to  their  senses, 
for  all  the  gi-eat  essential  proofs  of  Messiahship,  as 
foretold  by  the  prophets  in  a  very  few  words,  and  to 
which  they  had  been  eye  and  ear  witnesses. 

He  promised  his  disciples  to  send  them  the  com- 
forter,  even  the  Holy  Spirit,  after  his  death,  ''  who 
should  proceed  forth  from  the  Father,  and  should  re- 
main with  them  forever,  and  guide  them  into  all 
truth,  and  show  them  things  to  come.  He  asserted 
that  he  knew  all  things— that  he  had  power  over  all 
flesh,  and  would  give  eternal  life  to  as  many  as  the  Fa- 
ther  had  given  him— that  he  had  a  glory  with  the  Far 

*  Mftttbew,  xi.  4,  5. 


C     156    ] 

ther  before  the  world  was;  and  though  he  should  be 
crucified,  yet  he  would  arise  again  on  the  third  day." 
These  are  the  doctrines,  assertions,  declarations, 
instructions  and  precepts  of  Jesus  Christ,  as  made  and 
taught  in  his  own  person,  and  enforced  as  obligatory 
on  mankind,  with  the  authority  and  power  of  a  Divine 
messenger  from  God.  If  then  he  was  a  virtuous  and 
amiable  man,  in  the  opinion  of  our  author,  what  must 
be  the  consequence  of  his  principles,  as  developed  in 
the  Age  of  Reason?  If  the  devils  once  believed  and 
trembled,  what  has  our  author  reason  to  fear,  when  his 
eyes  shall  be  opened  by  an  awful  conviction  of  the 
truth?  He  will,  I  fear,  do  more  than  believe  and 
tremble. 

If  these  doctrines  proceeded  from  a  virtuous  and 
amiable  man,  they  must  be  true;  and  all  the  sophis- 
try of  our  author  cannot  avoid  the  conclusion;  and  if 
true,  where  will  the  sinner  and  ungodly  appear!  If 
these  doctrines  are  virtuous  and  amiable,  what  can 
we  say  to  the  objects  aimed  at  in  this  treatise, 
styled  rather  ludicrously  *'  the  Age  of  Reason."  Is 
it  not  on  the  whole,  a  collection  of  the  most  artful 
deceptions,  hidden  under  a  veil  of  ridicule;  danger- 
ous falsehoods,  covered  by  an  easy  flow  of  lan- 
guage; and  malicious  sneers,  made  palatable  by  an 
attempt  at  wit  and  satire,  that  ever  disgraced  the  pen 
of  a  pretender  to  philosophy,  and  that  on  a  subject  of 
infinite  consequence  to  the  essential  interests  of 
mankind  ? 

True  philosophy  is  the  great  supporter  of  the  re- 
ligion of  Jesus  Christ.  He  is  represented  as  Wisdom 
herself,  and  therefore  she  will  always  be  justified  by 
her  children.     This  idea  is  so  well  expressed  by  a 


[     157     ] 

late  learned  writer,  that  no  excuse  need  be  made  for 
the  following  quotation.     "  Philosophy,  so  far  as  the 
term  signifies  a  knowledge  of  God's  wisdom  and 
power  in  the  natural  creation,  which  is  the  best  sense 
of  the  word,  is  so  far  from  being  adverse  to  true  re- 
lia-ion,    that    with   all    the    common   evidences    of 
Christianity  in  reserve,  we  may  venture  to  meet  the 
philosopher  upon  his  own  ground.  We  have  nothing 
to  fear  from  the  testimony  of  nature ;  we  appeal  to  it; 
we  call  upon  every  man  of  science  to  compare  the 
Gospel  which  God  hath  revealed,   with  the  world 
which  God  hath  created;  under  an  assurance  that  he 
will  find  the  latter  to  be  a  key  to  the  former,  as  a  no- 
ble philosopher  has  well  asserted ;  and  if  nature  an- 
swers to  Christianity,  it  contradicts  Deism  ;  and  that 
religion  cannot  be  called  natural,   ^\•hich  is  contra- 
dicted by  the  light  reflected  upon  our  understandings 
from  natural  things.     The  Socinian  is  nearly  in  the 
same  situation  with  the  Deist,  and  they  may  both 
join  together  in  calling  upon  nature  from  morning 
until  night,  as  the  priests  of  Baal  called  upon  their 
Deity,  but  there  will  be  none  to  answer;  and  philo- 
sophy must  put  out  one  of  its  eyes,  before  it  can  ad- 
mit their  doctrines.     In  short,  take  any  religion  but 
the  Christian,  and  bring  it  to  the  test,  by  comparing 
it  with  the  state  of  nature,  and  it  will  be  found  des- 
titute and  defenceless. 

"  The  doctrines  of  our  faith  are  attested  by  the 
whole  natural  world;  wherever  we  turn  our  eyes,  to 
the  Heavens  or  to  the  earth;  to  the  sea  or  to  the  land ; 
to  men  or  to  beasts;  to  animals  or  to  plants ;  there  we 
are  reminded  of  them.  They  are  recorded  in  a  lan- 
guage which  never  hath  been  confounded;  they  are 


[     158     ] 

written  in  a  text  which  shall  never  be  corrupted.  The 
creation  of  God  is  the  school  of  Christians,  if  they 
use  it  aright."  • 

But  if  the  doctrines  of  the  Gospel  are  not  found, 
ed  in  philosophical  truth,  as  they  are  not  in  the  pro- 
fessed opinion  of  our  Sophist,  what  can  he  mean  by 
the  acknowledgment,  "  That  the  real  character  of 
Jesus,  was  that  of  a  virtuous  and  amiable  man, 
preaching  and  practising  the  most  benevolent  mo- 
rality." In  truth  there  is  no  medium;  he  was  either 
what  he  declared  himself  to  be,  or  he  was  the  worst 
of  impostors  and  deceivers  of  mankind,  justly  deserv- 
ing every  mark  of  reprobation.  But  indeed  truth  and 
consistency  seem  to  be  no  part  of  the  creed  of  the 
author  of  the  Age  of  Reason,  and  the  farthest  from 
the  principal  object  of  the  performance,  in  whatever 
point  of  light  you  view  it. 

The  excellent  Mr.  Hartley  has  made  some  just 
observations  on  this  subject.  He  says — "  If  we  al- 
low only  the  truth  of  the  common  histoiy  of  the 
New- Testament,  or  even  such  a  part  of  the  character 
of  Christ,  as  neither  the  ancient  or  modern  Jews, 
heathens,  or  unbelievers  seem  to  contest,  it  will  be 
difficult  to  reconcile  so  great  a  character,  claiming 
Pivine  authority,  either  with  the  moral  attributes  of 
God,  or  indeed  with  itself,  upon  the  supposition  of 
the  falsehood  of  that  claim.  One  can  scarcely  sup- 
pose, that  God  would  permit  a  person  apparently  so 
innocent  and  excellent,  so  qualified  to  impose  upon 
m.ankind;  to  make  so  impious  and  audacious  a  claim, 
vvithout  having  some  evident  mark  of  imposture  set 
upon  him;  nor  can  it  be  conceived,  how  a  person 
fiould  be  apparently  so  innocent  and  so  excellent,  and 


[     159     ] 

yet  really  otherwise.  The  manner  in  which  the 
evangehsts  speak  of  Christ,  shows  that  they  drew  after 
a  real  copy ;  that  is,  shows  the  genuineness  and  truth 
of  the  gospel  history.  There  are  no  direct  encomi- 
ums upon  him ;  no  laboured  defences  or  recommen- 
dations. His  character  arises  from  a  careful,  impar- 
tial examination  of  all  that  he  said  and  did ;  and  the 
evangelists  appear  to  have  drawn  the  greatest  of  all 
characters,  without  any  direct  design  to  do  it.  And 
if  we  compare  the  transcendant  greatness  of  this  cha- 
racter, with  the  indirect  manner  in  which  it  is  deli- 
vered, and  the  illiterateness  and  low  condition  of  the 
evangelists,  it  will  appear  impossible  that  they  should 
have  forged  it,  or  that  they  should  not  have  had  a  real 
original  before  them;  so  that  nothing  was  wanting  but 
to  record  simply  and  faithfully.  How  could  mean  and 
illiterate  persons  excel  the  greatest  geniusses,  ancient 
and  modern,  in  drawing  a  character?  How  came  they 
to  draw  it  in  an  indirect  manner  ?  This  is  indeed  a 
strong  evidence  of  genuineness  and  truth."* 

Our  author  proceeds  in  his  work,  by  observing, 
"  That  similar  systems  of  morality  had  been  preach- 
ed by  Confucius,  some  of  the  Greek  philosophers, 
and  lately  by  the  quakers." 

As  far  as  Confucius  had  received  the  tradition  of  a 
Saviour  to  come,  with  the  blessed  fruits  of  his  grace  to 
sinners,  from  the  revelation  made  to  Noah  and  the  an- 
tidiluvian  patriarchs,  he  may  have  seen  some  distant 
prospect  of  the  Divine  system  of  the  Gospel  ;t  but  as 


•  Haiiley  on  Man. 

t  The  patriarchal  tradition  had  fortunately  been  preserved  in  consi- 
derable purity  in  the  family  of  Confucius ;  but  he  perceived  witli  sorrow 
the  degeneracy  of  China.     He  claimed  no  Divir.c  commission,  but  declared 


[     160     ] 

to  the  Greek  philosophers,  although  some  of  them 
now  arid  then,  might  have  struck  out  some  useful 
principle  of  true  morality,  yet  few  of  them,  it  is  be- 
lieved, ever  before  bore  such  glorious  company: 
there  can  be  no  more  comparison  between  them,  and 
the  benevolent  Jesus,  than  between  the  wretched  en- 
joyments of  a  mere  earthly  sensual  life,  and  the  con- 
summate and  inexpressible  joys  of  Heavenly  glory. 
Yet  even  some  of  them  could  see  excellencies  and 
beauties  in  the  Gospel,  that  have  escaped  the  critical 
eye  of  our  pretender  to  philosophy.  Amelius,  the 
master  of  Porphyry,  that  great  opposer  of  the  doctrine 
of  a  crucified  Saviour,  on  reading  the  beginning  of  St. 
John's  Gospel,  swore  by  Jupiter,  "  That  the  barba- 
rian" (meaning  St.  John)  had  hit  upon  the  right 
notion,  when  he  affirmed  that  the  Word  which  had 
made  all  things,  was  in  the  beginning,  in  place 
of  prime  dignity  and  authority  with  God;  and  was 
that  God  who  had  created  all  things,  and  in  whom 
every  thing  that  was  made  had,  according  to  its  na- 
ture, its  life  and  being.     That  he  was  incarnate  and 

that  his  doctrines  were  not  his  own,  but  those  of  the  ancients,  handed  down 
by  tradition. 

His  system  consisted  in  the  simple  worship  of  the  God  of  Heaven,  and 
the  practice  of  moral  virtue — Dr.  Hardy's  sermon  before  the  society  for 
propagating  the  Gospel. 

Confucius,  (who  lived  about  500  years  before  the  Christian  jcra)  tha 
noblest  and  most  Divine  philosopher  of  the  Pagan  world,  was  himself  the 
innocent  occasion  of  the  introduction  of  the  numerous  and  monstrous  idols 
that  in  after  ages  disgraced  the  temples  of  China;  having  in  his  dying 
moments  encouraged  his  disconsolate  disciples,  by  prophesying  "  in  the 
West,  the  Holy  one  will  appear."  They  concluded  that  he  meant  the  God 
Bhood  of  India,  and  immediately  introduced  into  China,  the  worship  of 
that  Deity,  with  all  the  train  of  abominable  images  and  idolatrous  rights,, 
by  which  that  gross  superstition,  was  in  so  remarkable  a  manner  distin- 
guished.— 5th  Ind  Ant.  75& 


[      161     ] 

clothed  with  a  body,  wherein  he  manifested  the 
glory  and  magnificence  of  his  nature ;  and  that  after 
his  death  he  returned  to  the  repossession  of  his  divi- 
nity, and  became  the  same  God  which  he  was,  before 
his  assuming  a  body,  and  taking  the  human  nature 
and  flesh  upon  him."* 

Indeed  Mr.  Hartley  asserts,  that  "  The  ancient 
Pagan  religions,  seem  evidently  to  be  the  degenera- 
ted offspring  of  the  patriarchal  revelations;  and  so  far 
to  have  been  true,  as  they  taught  a  God — a  Pro- 
vidence— a  future  state — supernatural  communica- 
tions made  to  particular  persons,  especially  in  the  in- 
fancy of  the  world — -the  present  corruption  of  man — 
and  his  deviation  from  a  pure  and  perfect  way — the 
hopes  of  pardon — a  mediatorial  power — the  duties  of 
sacrifice,,  prayer  and  praise;  and  the  virtues  of  pru- 
dence, temperance,  justice  and  fortitude.  They  were 
false  as  they  mixed  and  polluted  these  important 
truths  with  numberless  fables,  superstitions  and  im- 
pieties. That  degree  of  truth  and  moral  excellence, 
which  remained  in  them,  was  a  principal  cause  of 
their  success  and  easy  propagation  among  the  peo- 
ple; for  their  moral  sense  would  direct  them  to 
approve  and  receive  what  was  fit  and  useful." 

As  to  the  people  called  quakers,  they  are  a  deno- 
mination of  devout  Christians,  many  of  whom  do 
honour  to  their  profession,  by  copying  the  example 
and  living  according  to  the  precepts  of  their  Divine 
master,  whom  tliis  ^vriter  terms  *'  A  virtuous  and 
amiable  man,"  while  he  charges  his  doctrines  and 
pecepts  with  the  basest  imposition  and  deception ^ 

*  EuBeJ).  Prxp.  Evang.  lib.  ii. 


C     162    j 

and  it  is  ojily  in-#ic  exercise  of  that  dignifitd  hujslr 
lity  which  he  has  taught  them,  th^t  the  quak^rs  will 
patiently  bear  the  invidious  comparison  with  Chinese 
and  Greek  philosophers.  This  pretender  to  Common 
Sense,  seems  as  ignorant  of  the  principles  ^ndprofes* 
sion  of  the  people  called  quakers  (though  he  asserts  that 
he  was  born  in  their  communion,  and  I  know  that  he 
has  lived  among  them)  as  he  is  of  the  Gospel,  which 
they  publicly  profess  to  be  their  hope  and  confidence. 
How  unhappy  is  it  for  a  writer,  not  to  understand 
any  part  of  a  subject  on  which  he  attempts  to  ii^struet 
his  fellow  men. 

I  am  well  aware  tliat  this  writer  asserts,  that  Jesus 
Christ  did  not  write  any  account  of  himself,  but  his 
history  is  altogether  the  work  of  other  people,  and 
that  this  history  is  the  foundation  of  my  answers. 

But  even  giving  a  weight  to  this  assertion,  that  it 
does  not  merit,  our  author  himself  has  given  a  sanc- 
tionto  this  history,  that  must  support  the  sufficiency  of 
testimony;  since  it  is  from  this  source  alone,  he  could 
draw  the  conclusion,  that  Jesus  Christ  was  *'  a  vir- 
tuous and  amiable  man,  and  preached  and  practised 
the  most  benevolent  morality,"  as  it  is  the  only  one 
that  gives  an  original  account  of  him  or  his  doc- 
trines. 

Jf  we  are  not  to  believe  the  history  of  any  person 
or  country,  except  it  has  been  written  by  such  per- 
son himself,  or  the  chief  of  that  country,  our  source 
of  information  will  be  small  indeed.  How  few  per- 
sons since  the  creation  have  written  their  own 
histories.  Where  is  the  instance  of  a  king  of  Eng- 
land, or  France,  who  have  written  his  own  history  I 
Are  we  yet  to  be  supposed  ignorant  of  the  cha- 


[     163     ] 

racftffsf  and  conduct  of  all  ths  kings  of  those  king- 
doms, who,  for  a  thousand  years  past,  have  figured 
art  the  theatre  of  Europe  ?  If  we  should  discredit  the 
existence  or  actions,  recorded  in  the  histories  of 
Alexander^  Philip,  or  Anthony,  because  they  had  not 
written  their  own  histories,  I  believe  we  should  be 
laughed  at  by  our  philosopher  himself,  for  our  folly. 
But  nothing  appears  too  extraordinary  for  the  author 
of  the  Age  of  Reason  to  assert  or  attempt,  if  it  does 
but  militate  against  the  heart  searching  doctrines  of 
the  Gospel, 

If  memoirs  written  by  men  of  good  characters, 
though  personally  unacquainted  with  the  transactions 
they  relate,  and  who  did  not  exist  till  long  after  the 
times  of  which  they  write,  are  to  receive  credit  in  the 
world,  what  return  ought  our  author  to  meet  with, 
for  decrying  those  written  by  cotemporaries — inti- 
mate friends^^— of  the  same  family — parties  to  most 
of  the  transactions^ — their  eternal  all  risqued  on  the 
truth  of  the  facts — and  under  every  possible  advan- 
tage to  know  the  truth — men  of  established  moral 
characters — of  devout  lives,  and  who  sacrifiiced  their 
ease,  comfort,  fortune,  and  even  life  itself,  in  confir- 
mation of  the  facts  they  relate  ?^Surely  noihlng  less 
than  at  least  the  universal  detestation  of  every  serious 
Christian. 

The  denial  of  the  principal  events  and  historical 
occurrences  of  the  life  of  JeSus  Christ,  as  recorded  by 
th6  evangelists,  necessarily  implies  a  miracle,  equal  to 
the  affirmation  of  them.  Is  it  not  equally  miraculous, 
that  tliousands  of  Jews,  with  Gentiles  of  every  nation, 
language  and  tongue,  whose  principles  and  practices 
were  tvhDlly  repugnant  to  every  idea  held  up  by  the 


[     164     ] 

Gospel,  should  be  prevailed  upon  by  twelve  illiterate 
fishermen,  without  power,  riches,  character,  influr 
ence  or  abilities,  to  forsake  the  religion  of  their  fa- 
thers, in  which  they  had  been  bred  with  superstitious 
rigiduess,  and  in  which  they  had  lived  to  advanced 
life,  under  all  the  violent  prejudices  and  attachments 
peculiar  to  their  day  and  nation — not  only  to  profess 
tliis  new  religion,  but  to  do  it  on  the  express  terms 
of  being  despised,  contemned  and  exposed  to  the  loss 
of  every  thing  dear  to  them,  and  frequently  to  death 
itself,  with  all  the  horrors  that  human  ingenuity,  whet- 
ted by  malice  and  superstition,  could  invent. 

Among  these  were  to  be  found  men  of  the  first 
rank  in  life,  famous  for  riches,  honour,  learning,  and 
every  earthly  comfort — emperors,  consuls,  senators, 
priests,  lawyers,  scribes  and  pharisees. 

Is  it  supposeable  that  men  of  this  character, 
should  unite  to  hand  down  to  posterity,  with  the  most 
v^crupulous  and  religious  exactness,  and  from  the  very 
moment  of  the  transactions,  an  account  of  facts  and 
occurrences  known  even  to  themselves  to  be  false,  for 
no  other  end  than  to  ruin  themselves,  and  impose 
upon  their  fellow  men. 

About  one  year  after  the  crucifixion,  the  Chris- 
tian church  was  greatly  multiplied.  We  read  in  the 
acts  of  the  apostles,  that  the  original  number  were 
one  hundred  and  twenty,  and  that  in  ten  days  (the 
day  of  Pentecost)  after  the  ascension,  there  were  ad- 
ded to  their  society,  "  about  3000  souls."  Soon 
after  they  amounted  to  5000.  It  was  but  a  short  time 
after  that,  we  again  re  id,  that  "  Believers  were  the 
more  added  to  the  Lord,  multitudes  both  of  men  and 
v^'omcn."     It  is  again  said,  that  "  A  great  company 


[     165     ] 

of  the  priests  were  obecTient  to  the  faith."  Thixie 
years  afterwaids,  \ye  are  told,  "  That  the  churches 
had  rest  throughout  all  Judea,  Gallilee  and  Samaria, 
and  were  edified,  walking  in  the  fear  of  the  Lord,  and 
in  the  comfort  of  the  Holy-Ghost,  were  multiplied," 
About  seven  years  after  the  crucifixion,  St.  Peter  was 
miraculously  sent  to  the  Gentiles.  One  year  after 
this,  "  A  great  number  believed  and  turned  to  the 
Lord."  "  Much  people  were  added  to  the  Lord — 
the  apostles,  Barnabas  and  Paul,  taught  much  peo- 
ple." This  was  generally  in  Syria.  The  next  year, 
it  is  said,  *'  That  the  word  of  God  grew  and  multi- 
plied." Afterwards,  not  exceeding  three  years,  we 
are  told,  that  on  the  preaching  of  Paul,  "  A  great  mul- 
titude of  both  Greeks  and  Jev/s,  believed."  After- 
wards, the  apostles  were  charged  with  being  persons 
"  who  had  turned  the  world  upside  down."  In  less 
than  thirty  years  after  the  crucifixion,  the  disciples 
were  greatly  multiplied  throughout  all  Greece,  and 
besides,  we  read  of  converts  at  Rome,  Alexandria, 
Athens,  Cyprus,  Cyrene,  Macedonia,  and  Philippi. 
It  had  also  spread  throughout  Judea,  Gallilee,  Sama- 
ria— the  lesser  Asia — the  islands  of  the  iEgean  Sea, 
and  the  coast  of  Africa.  And  about  this  time  the 
apostles  inform  Paul,  "  That  mauy  thousands  (liter- 
ally myriads)  were  in  Jerusalem  who  believed." 
Add  to  these,  the  testimony  of  Pliny,  Tacitus,  Jus- 
tin Martyr,  and  TcrtuUian. 

This  was  all  done  by  the  preaching  of  tweh-e  illi- 
terate fishermen,  not  only  without  the  power  of  the 
law  or  the  sword,  but  in  opposition  to  them  botli, 
with  np  other  weapons  but  reason  and  argument,  un- 


C     166     3 

der  the  recent  knowledge  of  the  facts  they  related, 
then  prevalent  among  the  people. 

Surely  a  belief  that  reasonable  men  would  act  So 
absurd  a  part,  requires  a  degree  o^^vidence  superior 
to  that  of  any  miraculous  fact  contained  in  the  Gospel 
history.  Thus,  in  the  words  of  a  noted  author, 
*'  The  existence  of  the  sacred  volume  is  a  miracle, 
unless  we  allow  the  truth  of  the  Scripture  miracles."' 

But  more  of  the  evidence  of  the  truth  of  the  sa* 
cred  writings  hereafter,  in  its  proper  place. 


RESURRECTION  AND  ASCENSION 

OF  CHRIST. 


Another  important  objection  of  the  Age  ofReasony  to  the  GoS' 
pel  RevelatioHy  is  on  aQCount  of  the  resurrection  and  ascen* 
sion  ofyesus  Christ,  as  related  by  the  Evangelists,  which 
eur  author  asserts  "  was  the  necessary  counterpart  of  the 
story  ofChrisfs  birth.  His  historians  having  brought  him 
into  the  xvorld  in  a  supernatural  manner,  were  obliged  to 
take  him  out  again,  in  the  same  manner,  or  the  first  part 
of  the  story  must  have  fallen  to  the  ground.— The  wretchf. 
fd  contrivance,  with  which  this  latter  part  is  told,  exceeds 
every  thing  that  went  before  it. — The  resurrection  of  a 
dead  person  from  the  grave  and  his  ascension  through  the 
Qjr,  is  a  thing  very  different,  as  to  the  evidence  it  admits 
of,  to  the  invisible  co7iception  of  a  child  in  the  womb. — The 
resurrection  and  ascension,  supposing  them  to  have  taken 
place,  admitted  of  public  and  occular  demonstration,  like 
that  of  the  ascension  of  a  baloon,  or  the  sun  at  noon  day,, 
to  all  Jerusalem  at  least. — A  thing  which  every  body  is 
required  to  believe,  requires  that  the  proof  and  evidence  of 
it,  should  be  equal  to  all  and  universal :  and  as  the  public 
visibility  of  this  last  related  act,  zvas  the  only  evidence 
that  could  give  sanction  to  the  former  part,  the  whole  of  it 
falls  to  the  ground,  because  the  evidence  never  was  gi^ 
ven. — Instead  of  this,  a  small  ?iumber  of  persons,  not 
jnore  than  eight  or  nine,  are  introduced,  as  proxies  for 
the  whole  xvorld,  to  say  that  they  saw  it,  and  all  the  rest 
of  the  world  are  called  upon  to  believe  it.''* 

xlAD  the  o])jections  to  the  resurrection  anc\ 
^eension  of  Jesus  Christ,  been  now  first  made  ;  or 
had  no  solid  an^  conclusive  apsv.ers  been  given  tc^ 


[     168     ] 

them  when  made,  this  reasoning  of  our  author,  with 
the  unfounded  observations  and  objections  to  those 
well  established  facts,  might  have  been  passed  by, 
without  the  imputation  of  rash  and  malicious  misre- 
presentations..— But  after  the  able  and  masterly  man- 
ner in  which  this  subject  has  been  investigated  and 
cleared  up  to  every  candid  inquirer  after  truth,  by 
some  of  the  best  pens  in  every  age  of  the  church, 
and  lately  by  the  famous  Gilbert  West ;  with  whose 
writings  (which  do  him  immortal  honor)  the  author 
of  the  Age  of  Reason,-m^ay  /'(?5,yz3/y  be  acquainted,  nof 
tolerable  excuse  can  be  given,TortKe  obstinacy  and'^'''*'''' 
perverseness  with  which  the  charge  "  of  the  resur- 
rection being  a  Wretched  contrivance  exceeding  eve- 
ry jhing.that  went  before  it,"  is  here  made,  with  the 
addition  jof  a  palpable  falsehood,  asserted  in  proof  of 
the  charge,  viz.  "that  instead  of  public  and  occular 
demonstration  which"  those  facts  admitted  of,  riot  . 
more  than  eight  or  nine  persons  are  introduced  aS: 
prQxies  for  the  whole  world  to  say  they  saw  it." 

IJere  again  our  author  refers  to  the  account  given 
ot  these  facts  in  the  sacred  History,  by  alledging 
*^  that  not  more  than  eight  or  nine  persons  are  intro- 
duced to  say  that  they  had  seen  the  transaction."- — 
This  must  refer  to  the  account  given  of  it  by  the  in- 
spired penmen,  and  that  account  is  capable  of  posi- 
tive proof  to  the  meanest  capacity,  who  can  read  the 
whole  narrative  of  the  resurrection  of  our  Lord  and 
Saviour  with  its  convincing  circumstances  and  con- 
firmations as  there  related. 

For  trial  of  our  author's  veracity,  we  mus  there 
j-efer  to  the  sacred  writings^  us  deli^.^ered  to  us  by  thcj 
Evansrelists. 


[     169     ] 

These  give  us  a  plain,  simple,  unadorned  narra- 
tive of  the  whole  process,  with  its  consequences. — 
They  tell  us,  that  the  subject  of  this  extraordinary 
and  supernatural  occuiTcnce,  was  condemned  and  ex- 
ecuted as  an  enemy  to  God  and  man,  in  the  most  cru- 
el manner  by  his  inveterate  enemies,  who  were  pre- 
viously made  acquainted  with  his  predictions,  as  well 
of  his  death  and  the  manner  of  it,  as  of  his  resurrec- 
tion from  the  dead,  and  particularly,  that  it  should 
take  place  on  tlie  third  day  after  his  crucifixion. 

Here  then  was  every  advantage,  an  enraged  and 
malicious  enemy,  who  had  the  authority  and  power 
of  an  absolute  and  despotic  government  on  their  side, 
to  prevent  or  detect  imposition,  could  wish  or  desire. 
Accordingly  the  chief  priests  and  pharisees,  the  reli- 
gious rulers  of  the  country,  apprehending  an  inten- 
tion in  his  followers  to  promote  a  deception  among 
the  people  relative  to  the  fulfilment  of  his  prediction, 
take  the  most  proper  measures  that  could  be  devised, 
to  obviate  the  evil  and  prevent  the  possibility  of  their 
being  imposed  upon.  And  this  they  did,  as  if  direct- 
ed by  the  providence  of  God  to  establish  and  confirm 
the  evidence  of  the  great  facts,  beyond  contradiction, 
which  of  all  things  these  leaders  of  the  Jews  most 
dreaded. 

They  not  only  have  a  ponderous  stone  rolled  to 
fill  the  door  of  the  sepulchre,  where  the  body  of  our 
Lord  was  deposited,  to  prevent  his  being  easily  re- 
moved, but  that  the  event  might  be  rendered  im- 
-practiblc,  or  the  fact,  if  it  should  be  attempted,  pre- 
vented and  the  authors  exposed  and  punished;  they 
affix  their  own  seals  to  the  stone,  so  that  it  could  not 
be  stirred  by  any  force  without  breaking  them. 

Y 


[     170     ] 

And,  lest  all  this  should  not  be  sufficient  to  prevent 
eleven  poor  unsupported  fishermen  from  accomplish- 
ing their  purpose,  against  the  power  of  the  govern- 
ment, they  obtain  a  guard  of  Roman  soldiers,  known 
to  be  then  under  the  best  discipline  in  the  world,  to 
watch  and  guard  the  sepulchre,  thus  secured,  against 
any  sudden  attack;  for  the  Jcm^s  tell  Pilate,  "that 
they  remembered  that  this  Deceiver,  while  he  was 
yet  alive  said,  that  after  three  days  I  will  rise  again.'* 

Is  it  reasonable  to  suppose,  that  the  chief  priests 
and  pharisees,  after  having  carried  their  enmity  so  far 
against  this  supposed  enemy  to  their  religious  hier- 
archy and  the  Roman  government,  for  which  they 
now  pretend  great  concern,  saying  to  Pilate,  "  If  thou 
let  this  man  go,  tliou  art  not  Caesar's  friend;"  and  on 
whose  guilt  of  character  they  had  pledged  themselves 
and  their  posterity,  by  preferring  a  murderer?  I  say, 
is  it  reasonable  to  suppose,  that  tliese  people,  thus 
circumstanced,  would  have  now  risqued  their  influ- 
ence with  the  Roman  governor,  as  well  as  their  popu- 
larity with  the  people,  by  suffering  it  to  remain 
possible  to  have  the  body  of  Jesus  stolen  away^  so  as 
to  found  the  idea  of  his  having  known  things  to  come, 
as  well  as  his  power  over  death  and  the  grave?  In 
that  event,  his  party  would  be  greatly  increased,  and 
the  last  error  become  in  their  apprehension  worse 
than  the  first!  The  measures  they  took  show,  that  they 
acted  with  prudential  caution,  with  wisdom  and  deci- 
sion, like  men  of  the  world,  under  the  influence  of  all 
these  motives. 

And  who  was  it  that  this  powerful  body  of  men 
were  afi-aid  of?  A  set  of  poor,  disheartened,  con- 
temptible disciples,  who,  at  the  first  capture  of  their 


[     171     ] 

Master  by  the  civil  officers,  afFrighted  out  of  their  rea- 
son, and  concerned  alone  for  their  own  safety,  fled  and 
left  him  in  the  hands  of  his  bitterest  enemies,  and  to 
suffer  the  most  ignominious  death.  Nay,  they  had 
not  even  the  courage  to  come  forward,  and  act  the 
part  of  friends  on  his  trial,  (which  was  allowed  by  law 
to  the  connexions  of  the. basest  malefactor,  and  had 
long  been  the  practice  in  the  Jewish  courts  of  justice) 
by  declaring  the  manner  of  his  life  and  daily  conduct, 
as  testimony  in  his  favour,  to  counteract  the  testi- 
mony adduced  against  him,  inconsistent  with  such  a 
regular  habit  of  conduct.  This  indeed,  however 
criminal  in  the  disciples,  was  fulfilling  die  ancient 
prophesy  of  Isaiah,  in  these  remarkable  words:  "  He 
v/as  led  as  a  sheep  to  the  slaughter,  and  like  a  lamb 
dumb  before  his  shearers,  so  he  opened  not  his 
mouth:  in  his  humiliation,  his  judgment  was  taken 
away,  and  who  shall"  (or  rather,  there  was  no  one  to) 
*'  declare  his  manner  of  life;  for  his  life  was  takei^ 
from  the  earth." 

Having  taken  all  these  precautions  against  so  cow- 
ardly a  set  of  weak  and  timid  disciples,  with  the  ad- 
vantage of  knowing  the  day  on  which  the  predicted 
event  was  to  take  place,  the  rulers  of  the  Jews  thought 
themselves  (as  on  their  principles  they  certainly  v.ere) 
perfectly  secure. 

But  it  was  not  a  sepulchre  secured  by  stones  and 
seals,  guarded  by  frail  mortal  men,  or  aided  by  death 
»nd  hell,  that  could  detain  the  Lord  of  life  and 
glory.  He  burst  the  bands  of  death  asunder,  and 
rose  from  the  dead  early  on  the  third  day.  Tlie  dis- 
covery was  first  made  by  two  or  three  defenceless 
women,  of  the  number  of  hia  followers,  v.  ho  coming 


C     172     ] 

at  the  rising  of  the  sim,  when  no  suspicions  of  any 
improper  designs  Mould  take  place ;  and  having  no 
apprehensions  of  his  resurrection,  intendedto  embalm 
his  body  in  order  to  preserve  it  from  putrefaction, 
according  to  the  manner  of  the  Jews: — so  little  did 
they  know  of  the  great  designs  of  Providence,  or  of 
the  power  of  their  crucified  Saviour,  over  the  bonds 
of  death. 

It  being  now  day,  and  their  designs  lawful,  open, 
and  public,  their  only  difficulty  w^as  the  removing  of 
the  stone  to  gain  admission  into  the  sepulchre.  They 
did  not  find  the  guard  asleep,  or  alarmed  at  their  thus 
coming  openly  on  a  lawful  and  pious  errand.  There 
was  no  stir — no  suspicions  of  the  body  having  been 
previously  stolen  away — the  stone  was  securely  seal- 
ed— the  guards  remained  in  perfect  ease  and  security 
at  their  posts,  not  suspecting  the  gi'eat  event  that  had 
taken  place. 

*'  Twice  had  the  sun  gone  down  upon  the  earth, 
and  all  as  yet  w  as  quiet  at  the  sepulchre  i  death  held 
his  sceptre  over  the  Son  of  God.  Still  and  silent  the 
hours  passed  on.  The  guards  stood  by  their  post. 
The  rays  of  the  midnight  moon  gleamed  on  their 
helmets  and  on  their  spears.  The  enemies  of  Christ 
exulted  in  their  success.  The  hearts  of  his  friends 
w£re  sunk  in  despondency  and  sorrow.  The  Spirits 
of  Glory  waited  in  anxious  suspence  to  behold  thp 
event,  and  w^ondered  at  the  depth  of  the  ways  of  God. 
At  length,  the  morning*  star  arising  in  the  east,  an- 
nounced the  approach  of  light;  the  third  day  began  to 
dawn  on  the  world ;  w^hen  on  a  sudden,  the  earth 
trembled  to  its  centre,^and  the  powers  of  Heaven  were 
i^aken;    an  tngel  of  God  descended;  the   guard^ 


[     173     ] 

shrunk  back  from  the  terror  of  his  presence,  and  fell 
prostrate  on  the  ground.  His  countenance  was  like 
lightning,  and  his  raiment  white  as  snow.  He  rolled 
away  the  stone  from  the  door  of  the  sepulchre,  and 
sat  upon  it.  But,  who  is  this  that  cometh  forth  from 
the  tomb,  with  dyed  gai*ments  from  the  bed  of  death? 
He  that  is  glorious  in  his  appearance,  walking  in  the 
greatness  of  his  strength?  It  is  thy  prince,  O  Zion! 
Christian,  it  is  your  Lord!  He  hath  trodden  the  wine 
press  alone.  He  hath  stained  his  raiment  with  blood; 
but  now,  as  the  first  born  from  the  womb  of  nature, 
he  meets  the  morning  of  the  resurrection.  He  rises  a 
conqueror  from  the  grave.  He  returns  with  blessings 
from  the  world  of  spirits.  He  brings  Salvation  to 
the  sons  of  men.  Never  did  the  returning  sun  usher 
in  a  day  so  glorious!  It  was  the  jubilee  of  the  uni- 
verse: the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  aloud  for  joy."* 

It  was  now  indeed  that  the  Roman  soldiers,  not- 
withstanding all  their  courage  and  intrepidity,  aston- 
ished at  so  awful  a  sight,  became  as  helpless  as  dead 
men:  they  could  make  no  opposition  to  the  inquiries 
of  the  sorrowful  Mary  Magdalen  and  her  disconsolate 
companion,  to  whom  the  angel  spoke  in  the  mildest 
terms  of  complacency,  requesting  them  not  to  be 
afraid,  as  he  knew  their  errand  was  to  seek  Jesus 
of  Nazareth ;  and  he  assured  them  that  he  was  sent  to 
inform  them,  that  Jesus  was  not  in  the  sepulchre,  but 
was  risen  from  the  dead;  and  to  give  them  full  con- 
viction, he  bade  them  approach  and  see  the  place 
where  the  Lord  had  lain,  for  that  he  had  been  sent  tq 
roll  away  the  stone  for  that  purpose. 

*  Scots  Preacher.      . 


[     174     ] 

This  is  a  plain  simple  account  of  this  all-important 
event;  and  it  bears  all  the  marks  of  truth,  especially 
when  supported  by  the  story  told  by  the  soldiers  to  the 
high  priest  and  pharisees,  together  with  the  sub- 
sequent measures,  which  they  are  said,  by  the  sacred 
historians,  to  have  adopted  to  prevent  the  ill  effects  of 
the  first  impression  of  so  remarkable  a  phenomenon, 
that  the  soldiers  should  have  said,  "  That  while  they 
slept,  his  diciples  came  and  took  away  the  body."  If 
they  were  really  asleep,  how  did  they  know  that  any 
person  took  the  body  away  ?  Their  assertion  then,  had 
they  made  it,  was  nothing  more  than  a  conclusion 
drawn  by  themselves,  without  evidence,  from  finding 
the  body  gone  v/hen  they  awaked  from  sleep.  But 
how  it  was  removed,  it  was  impossible  for  sleeping 
men  to  know.  Besides,  the  disciples,  in  taking  away 
the  body,  must  have  only  deceived  others;  they  could 
not  have  deceived  themselves;  and  of  all  men,  they 
must  have  acted  the  most  absurdly,  to  lay  down  their 
lives  in  support  of  facts  they  knew  to  be  false. 

Here  again,  it  requires  the  belief  of  a  miraculous 
fact,  to  disbelieve  the  miracle  of  the  resurrection  of 
our  Lord  and  Saviour. — There  can  be  no  possible 
cause  assigned,  w^hy  men,  simple  in  their  manners, 
honest  and  upright  in  their  lives,  and  totally  cut  off 
fi'om  every  temporal  advantage,  should  voluntarily 
bring  on  themselves  the  hatred  and  detestation  of 
their  government  and  fellow-citizens,  by  asserting 
and  steadily  professing  through  their  whole  lives  a 
fact  v/hich  they  knew  of  their  own  knowledge  to  be 
false,  and  finally  to  seal  the  truth  of  it  with  their 
blood.  Add  to  this,  that  they  should  within  a  few 
days  of  the  transaction,  be  able  to  convince  thou- 


[     175     ] 

sands  of  their  countrymen  of  all  ranks  and  charac-- 
ters,  under  every  advantage  of  examination  and  de- 
tection, of  the  truth  of  what  they  asserted,  so  as  to 
lead  them,  also,  to  forsake  every  personal  advantage 
and  expose  themselves  to  contumely  and  reproach 
for  the  sake  of  him  who  was  the  great  object  of  this 
miraculous  event,  and  that  with  his  express  declara- 
tion before  their  eyes,  "  that  they  should  sufler  per- 
secution for  his  sake." 

Had  the  story,  said  to  be  told  by  the  soldiers, 
been  true,  or  even  so  related  by  them  to  the  chief 
priests  and  pharisees,  what  would  have  been  the  pro- 
bable consequences? — Indeed  it  is  not  likely  that 
disciplined  soldiers,  would  have  voluntarily  acknow- 
ledged themselves  guilty  of  a  crime,  for  which  they 
must  according  to  the  lavrs  of  war,  have  suffered 
death;  to  wit,  sleeping  on  their  post,  when  having  an 
important  charge.  But,  could  it  have  been  proved 
upon  them,  is  it  probable,  that  the  enraged  and  ex- 
asperated priests  and  phaiisees,  who  so  cruelly  per- 
secuted the  man  Christ  Jesus  to  death,  preferred  a 
base  murderer,  to  one  in  whom  the  Roman  gover- 
nor could  not  find  any  fault,  should  pass  by  unpunish- 
ed, so  aggra^'ated  a  crime,  by  which  all  their  caix  and 
foresight  were  wholly  frustrated. — Had  these  sol- 
diers been  punished  for  this  breach  of  duty,  would 
not  the  opposers  of  the  Christian  faith,  immediately 
on  the  promulgation  of  its  doctrines  in  the  fir^t  age 
of  the  resurrection  while  they  were  persecuting  the 
church  on  every  side,  have  adduced  the  record  of 
such  punishment  in  proof  of  the  deception  and  fraud, 
especially  when  its  advocates  at  the  moment,  ex- 
pressly charged  the  authors  of  this  persecution,  with 


[     176    ] 

,  the  wicked  subterfuge  of  persuading  the  soldiers  to 
make  this  excuse,  and  promising  to  save  them  from 
the  punishment  that  would  otherwise  necessarily 
have  followed  the  confession. 

We  have  many  answers  of  the  Jews  and  Hea- 
then, controverting  the  principles  and  doctrines  of 
the  Christian  revelation,  but  never  has  it  been  yet 
asserted,  that  any  of  these  soldiers  vv^ere  either  tried 
or  punished  for  this  crime.  When  Peter  was  arrested 
by  Herod,  and  delivered  into  the  custody  of  four  qua- 
ternions of  soldiers,  they  used  all  possible  care  to  se- 
cure him,  by  putting  him  in  chains,  and  sleeping  one 
on  each  side  of  him;  yet  when  the  angel  delivered 
him  in  the  night  from  their  power,  and  he  was  not  to 
be  found  in  the  morning,  did  the  report  of  the  fol- 
diers,  that  he  escaped  while  they  slept,  excuse  them? 
No ;  they  had  not  the  priests  and  pharisees  to  cover 
their  negligence,  and  to  screen  them  from  punish- 
ment. "  When  Herod  had  sought  for  Peter  and 
found  him  not,  he  examined  the  keepers,  and  com- 
manded that  they  should  be  put  to  death."*  This 
was  the  natural  consequence  of  military  discipline, 
and  it  could  not  on  principle  be  forgiven. 

Had  the  testimony  of  the  resurrection  rested  here, 
perhaps  it  might  have  been  less  complete — but  the 
history  proceeds,  and  informs  us,  that,  as  the  women 
were  hastening  with  the  joyful  news  to  the  disciples, 
behold,  Jesus  himself  in  person,  meets  and  converses 
with  them.  This  information  being  communicated 
to  the  rest  of  his  disciples,  who  had  yet  no  belief  in 
an  actual  and  immediate  resurrection  of  the  body  of 

•  Acts,  12,  19. 


[     177     ] 

their  Redeemer,  two  of  them  ran  off  to  the  sepulchre 
to  examine  for  themselves,  and  not  meeting  with  any 
opposition,  the  soldiers  being  fled,  and  the  stone  being 
removed,  they  found  the  gi'ave-clothes  lying  in  the 
sepulchre,  and  the  body  gone;  they  return  with  a 
kind  of  doubting  satisfaction,  notwithstanding  their 
late  unbelief.  On  the  same  day,  Jesus  appeared  again 
to  two  other  of  the  disciples,  as  they  were  going  to 
Emmaus,  and  made  himself  known  to  them  by  the 
manner  of  his  breaking  bread  at  supper. 

Afterwards,  at  a  meeting  of  the  disciples,  Jesus 
personally  came  and  stood  in  the  midst  of  them,  and 
showed  his  hands  and  his  side :  he  then  ate  and  drank 
with  them,  to  prove  his  actual  presence,  that  they 
might  have  time  to  recover  from  any  sudden  sur- 
prize occasioned  by  his  first  appearance.  But  not- 
withstanding this  convincing  evidence  of  the  fact. 
Divine  Providence  so  ordered  it,  to  increase  the  tes- 
timony to  its  full  amount,  that  Thomas,  one  of  the 
twelve  disciples,  should  be  absent.  To  him  the  other 
disciples,  in  the  fulness  of  their  joy,  relate  the  com- 
plete evidence  afforded  them  of  the  resurrection  of 
their  master  ;  and  assure  Thomas  of  the  pleasing  and 
occular  demonstration  of  this  mvsterious  fulfilment  of 
his  gracious  promise. 

Thomas  had  providentially  something  of  the  in- 
credulous temper  of  the  author  of  the  Age  of  Reason, 
He  thought  that  he  was  not  bound  to  believe  on  the 
rational  testimony  of  another — He  was  so  far  from  be- 
ing prepared  for  this  occurrence,  by  an  expectation  of 
the  resurrection,  or  by  a  credulous  mind  in  favour  of 
tlie  event,  that  he  did  not  hesitate  with  \\  armth  to  deny 
the  fact;  and  supposing  his  brethren  to  have  been  im- 

z 


[     178     ] 

posed  upon  by  their  too  easy  credulity,  declared  with 
a  decision  of  temper  bordering  on  obstinacy,  that  no 
evidence  should  have  any  effect  on  his  mind,  to  con- 
vince him  of  what  he  thought  impossible,  unless  he 
should  have  the  sensible  demonstration  afforded  him, 
of  putting  his  finger  into  the  print  of  the  nails,  and 
thrusting  his  hand  into  his  side,  being  determined,  in 
a  matter  of  so  great  consequence,  not  to  trust  his  own 
sight,  which  he  supposed  might  be  deceived.  To 
such  obstinate  incredulity,  the  mourning  disciples 
could  only  oppose  a  melancholy  silence,  pitying 
Thomases  want  of  faith  and  confidence  in  their  united 
testimony. 

Here  then  was  every  qualification  for  unbelief, 
that  could  be  desired  by  the  most  obstinate  and  pro- 
fane infidel,  even  though  it  should  be  our  author 
himself.  And  happy  would  it  be  for  him,  had  there 
been  but  one  Thomas  of  this  perverse  character. 
Here  was  no  weak  credulity,  or  fond  acquiescence,  in 
what  the  mind  eagerly  desired. 

A  few  days  afterwards,  the  disciples  being  again 
convened,  and  the  unbelieving  Thomas  one  of  the 
company,  the  risen  Saviour,  with  mfinite  condescen- 
sion, not  only  to  the  obstinate  Thomas,  but  to  all  who 
should  ever  after  imitate  his  unbelief  and  repentance, 
surprized  them  a  second  time  with  his  sudden  ap- 
jjearance  in  the  midst  of  them ;  and  in  testimony  of 
the  reality  of  his  resurrection  and  omniscience,  at 
once  addresses  himself  to  Thomas,  and  mildly  re- 
proves him  by  saying,  "  Reach  hither  thy  finger,  and 
behold  my  hands;  and  reach  hither  thy  hand,  and 
thrust  it  into  my  side;  and  be  not  faithless,  but  be- 
lieving." 


[     179     ] 

Thomas,  having  thus  received  satisfaction  to  eVerjT 
doubt,  is  not  only  fully  convinced  of  the  resurrection 
of  his  master,  but  of  his  knowing  the  thoughts  of  his 
heart,  and  the  words  he  had  spoken  in  secret.  In  ex- 
tasy  and  astonishment,  therefore,  cries  he  out  under 
the  deepest  conviction,  "  My  Lord  and  my  God!"  Je- 
sus then  replied,  "  Thomas,  because  thou  hast  had 
this  condescending  evidence  of  my  resurrection,  thou 
hast  believed  in,  and  acknowledged  my  divinity,  bles- 
sed shall  they  b^;  who  have  not  seen,  and  yet  shaU  be- 
lieve." May  God  Almighty,  of  his  infinite  mercy,' 
grant,  that  another  unbelieving  Thomas  may  be  yet 
added  to  the  triumphs  of  the  cross,  though  it  should 
be  that  despiser  of  the  Gospel,  the  author  of  the  Age 
of  Reason  himself. 

Jesus  Christ  continued  to  give  many  other  evi- 
dences of  the  reality  of  his  resurrection,  by  repeat- 
edly appearing  to  his  disciples,  and  instructing  them 
in  their  all- important  mission,  during  the  space  of 
forty  days.  Particularly  he  appeared  to  seven  of  them 
on  the  sea  shore,  as  they  were  fishing,  when  he  dined 
with  them  again.  In  fine,  during  this  period,  he  fre- 
quently met  with  them,  and  freely  conversed  about 
the  great  plan  of  his  medixorial  kingdom ;  foretelling 
Avhat  should  happen  to  the  m  in  the  world,  in  conse- 
quence of  their  fulfilling  his  commandments— and,  at 
last,  in  presence  of  about  five  hundred  brethren,  he 
ascended  up  tov/ards  Heaven  before  them  all,  till  a 
cloud  received  him,  and  prevented  their  sight.* 

•  2J  Acts  Apost.  ver.  M.  To  whom  also  he  showed  himself  alive  after 
his  passion,  by  many  infallible  proofs,  being  seen  of  them  forty  days,  and 
speaking  of  the  things  pertaining  to  the  Rinj^dom  of  God. 

1st  Cor.  ch.  XV.  5th  to  8th  ver.    And  that  he  v/as  seen  of  Cephas,  then 
of  the  twelve.     After  that  he  was  seen  of  about  500  brethren  at  o»ic^,  ol 


[     180     ] 

-  Among  many  things  which  he  had  foretold  his  dis- 
ples,  and  afterwards  accomplished,  and  is  still  at  this 
day  bringing  to  pass  in  confirmation  of  the  faith  of  his 
followers,  was  the  promise  of  the  Holy  Spirit,  who 
should  descend  upon  them,  when  Jie  should  return  to 
his  father.  Just  before  his  ascension,  he  ordered  them 
to  remain  at  Jerusalem,  till  this  divine  promise  should 
be  realized.  This  event  only  remained  to  be  fulfil- 
led, to  complete  the  certainty  of  his  resurrection  and 
Divine  nature,  to  his  disciples  and  followers,  through- 
out the  world. 

They  accordingly  remained  together  till  the  day 
of  Pentecost,  or  fifty  days  after  the  passover,  or  ten 
days  after  the  ascension,  when  this  glorious  confirma- 
tion of  all  their  hopes  was  made  good  to  them,  at- 
tended with  all  that  evidence,  that  is  thus  arrogantly 
demanded  by  the  sceptical  mind  of  our  author,  in- 
cluding the  public  and  occular  demonstration,  to  all 
Jerusalem  at  least.     And  as  the  '■'-public  'visibility  of 

whom  the  greater  part  remain  at  this  present,  but  some  are  fallen  asleep. 
After  that  he  was  seen  of  James,  then  of  all  the  aposties,  and  last  of  al\ 
he  was  seen  of  me  also,  as  one  born  out  of  due  time. 
And  did  he  rise  ? 

Hear  O  ye  nations  !  hear  it,  O  ye  dead  ! 

He  rose  !  He  rose  !  He  burst  the  bars  of  death  ; 

Lift  up  your  heads,  ye  everlasting  gates  ! 

And  give  the  King  of  Glory  to  come  in. 

Who  is  the  King  of  Glory  ?  He  who  left 

His  throne  of  glory  for  the  pang  of  death. 

Lift  up  your  heads,  ye  everlasting  gates  ! 

And  give  the  King  of  Glory  to  come  in. 

Who  IS  the  King  of  Glory  ?  He  who  slew 
V     The  rav'nous  foe  that  gorg'd  all  human  race ! 

The  King  of  Glory,  he,  whose  glory  fill'd 

Heaven  \%  ith  amazement  at  his  love  lo  man  : 

And  with  Divine  complacency  beheld 

I'ow'rs  most  illumin'd,  wilder'd  in  the  theme.  Yci'ng. 


E     181     ] 

this  last  related  act^  is  the  only  evidence  that  could 
give  sanction  to  the  former  part,  the  whole  is  (on  our 
author's  o\mi  principles)  fully  confirmed,  because  of 
the  certainty  cf  this  fact. 

This  happened  by  a  sound  from  Heaven,  as  a 
rushing  mighty  wind,  that  filled  all  the  house  where 
they  were ;  and  there  appeared  cloven  tongues  of  fire, 
sitting  upon  each  of  them.  These  unlettered  and  ig- 
norant men,  as  to  human  learning,  immediately  gave 
full  and  miraculous  evidence,  to  all  the  city  of  Jerusa- 
lem, of  the  reality  of  their  master's  resurrection,  and 
of  the  fulfilment  of  his  promise  in  the  heavenly  gift, 
by  their  publickly  speaking  before  all  men,  with  gi'eat 
fluency,  in  all  the  different  languages  of  the  several 
countries  in  the  neighbourhood  of  Judca. 

Here  then^  I  repeat  it  with  confidence,  "  ivas  evi- 
dence equal  to  all — of  public  and  sensible  demonstra- 
tion^ like  that  of  a  balooii's  ascending^  or  the  sun  at 
noon-day  ^''^  at  least  to  the  inhabitants  of  Jerusalem  and 
the  sojourners  there,  and  the  surrounding  nations. 
This  was  not  done  in  secret,  or  before  eight  or  nine 
"Svitnesses;  but  the  apostles  immediately  began  to 
publish  the  Gospel,  and  this  \\ondcrful  work  of  God, 
in  confirmation  of  the  resurrection,  to  the  citizens  of 
Jerusalem,  in  presence  of  strangers  of  all  the  sur- 
rounding nations ;  Parthians,  Medes,  Eiamites,  Mes- 
sopotamians,  Cappadocians — thoseof  Pontus  in  Asia; 
Phrygians,  Pamphylians,  Egyptians,  Lybians,  Cre- 
tans, Romans,  and  Arabians;  who  \\cre  either  Jews  or 
proselytes,  and  happened  to  be  at  Jerusalem,  attend- 
ing on  the  solemn  festival  of  Pentecost,  for  the  pm-- 
pose  of  religious  worship.  Everv  one,  in  his  owi^ 
Janguagc,  \\as  taught,  and  that  \^ith  astonishment  and 


[     1S2     ] 

wonder,  the  great  things  of  the  resurrection  of  Jesus 
Christ,  and  bore  witness  to  the  mighty  power  of  God, 
which  had  raised  him  from  the  dead. 

It  is  difficult  for  persons  at  this  day,  to  form  a 
proper  idea  of  the  number  of  people,  who  usually  at- 
tended at  Jerusalem  at  the  passover,  when  all  their 
males  were  obliged  to  appear  before  the  Lord.  The 
particular  account  of  the  last  passover  ever  held  in 
that  devoted  city,  just  before  the  Romans  besieged 
and  so  completely  surrounded  it,  according  to  our 
Lord's  prediction,  that  few  or  none  could  escape, 
will  enable  the  reader  to  form  some  judgment  of  their 
numbers.  Josephus  records,  that  the  number  that 
perished  in  the  siege,  and  were  taken  prisoners, 
amounted  to  upwards  of  thirteen  hundred  thousand 
souls. 

This  notable  miracle,  therefore,  having  been  per- 
formed so  soon  after  the  passover,  when  it  may 
fairly  be  presumed,  that  great  numbers  of  the  people, 
both  Jews  and  proselytes,  from  every  part  of  the 
country  and  of  the  surrounding  nations,  were  yet  jre- 
maining  in  Jerusalem,  gave  as  full  and  general  convic- 
tion of  its  ti'uth,  as  the  nature  of  the  case  could 
admit.* 

These  strangers  then,  who  were  thus  made  ac- 
quainted with  the  power  of  God,  and  the  glad  tidings 
of  the  Gospel,  carried  the  first  news  of  these  glorioiys 
truths  to  all  their  different  countries,  and  prepared  the 
v/ay  by  laying  the  foundation  of  the  subsequent  work 
of  the  apostles. 

*  The  strangers  or  proselytes  in  Judea,  in  the  beginning  of  Solomon's 
•reign,  were  153,600  men,  fit  to  be  tmplojred  in  buildijpg  the  temple.  Reasf. 
of  Christianity,  17. 


[     183     ] 

The  evidence  of  the  resurrection  of  the  Son  of 
God,  did  not  end  here,  however  public  and  notorious 
it  may  have  been.  More  than  has  been  required  by 
our  author,  was  done  by  the  mercy  and  goodness  of 
God,  that  no  excuse  or  pretence  for  unbelief  might 
be  left  to  those  who  despise  the  grace  of  the  Gospel, 
which  offereth  Salvation  to  all  men.  This  miraculous 
gift  was  not  a  sudden  and  mere  temporary  afflatus  of 
tlie  Spirit,  and  so  an  evidence  to  those  of  Jerusalem 
only,  who  were  personally  witnesses  of  the  great 
event:  but  it  became  a  durable  and  permanent  quali- 
fication of  the  mind,  enabling  the  apostles  of  our 
Lord,  in  their  subsequent  progress  through  every 
nation,  to  repeat  the  miracle,  by  preaching  the  Gos- 
pel among  them  in  their  own  language,  that  thereby 
the  reports  of  those,  who  were  witnesses  of  the  fact  at 
Jerusalem,  might  be  confirmed,  and  witnesses  to  the 
power  of  the  resurrection,  increased  wherever  they 
went.  Thus  it  seems,  as  if  the  condescension  of  a 
merciful  God,  to  the  weakness  and  frailty  of  his  of- 
fending creatures,  knew  no  bounds.  To  raise  the 
proof  to  demonstration,  and  remove  every  possibility 
of  doubt  or  cavil,  from  the  mind  of  the  sceptic,  this 
extraordinary  and  miraculous  power  was  not  only 
continued  to  them  during  their  lives,  but  they  were 
enabled,  by  the  imposition  of  their  hands,  and  by 
prayer,  to  communicate  it  to  thousands  of  others,  of 
every  natiofV  and  language ;  so  that  they  became  with 
their  disciples,  a  continued  and  miraculous  proof  of 
the  truth  of  the  resurrection,  throughout  the  then  ha- 
bitable world,  that  can'ied  with  it  such  conviction,  as 
could  admit  of  no  rational  contradiction. 


[      184     i 

So  far  then,'from  this  great  and  all  essential  event, 
the  very  foundation  and  corner-stone  of  the  Christian 
system,  being  confined  to  the  testimony  of  eight  or 
nine  persons,  as  is  most  falsely  and  maliciously  char- 
ged upon  us,  by  the  author  of  the  Age  of  Reason;  it 
is  supported  by  the  testimony  of  hundreds,  who  had 
seen  and  conversed  with  the  blessed  and  risen  Savi- 
our,, after  his  resurrection,  and  beheld  his  ascension 
to  glory.  Thousands  and  tens  of  thousands  also, 
who  bore  witness  to  the  supernatural  fulfilment  of  his 
promise,  as  the  consequence  of  his  resurrection  and 
ascension.  It  is  also  supported  by  the  complete 
proof  of  the  same  event,  in  the  sending  of  the  Holy 
Spirit,  who  should  be  a  witness  of  him,  in  confirma- 
tion of  the  glorious  facts,  and  which,  as  before  ob- 
served, was  continued  during  the  lives  of  the 
apostles ;  and  many  of  their  converts,  attended  with 
the  power  of  working  miracles  in  their  own  persons, 
to  the  conviction  of  multitudes  in  tvery  nation  and 
laUiCua^e  in  the  Roman  world,  many  of  whom  also 
received  the  like  gift  of  the  Spirit,  till  the  evidence 
was  full,  by  the  completion  of  the  sacred  cannon,  and 
the  well  established  experience  of  the  church  of 
Christ. 

This  was  the  case,  in  a  special  manner,  among  the 
Jews  at  Jerusalem,  where  thefirstChristian  church  was 
established ;  it  being  but  afewdaysafterthis  miraculous 
descent  of  the  Spirit,  and  at  Peter's  first  sermon,  that 
no  less  than  three  thousand  souls  were  converted  to 
the  belief  of  the  resurrection  in  one  day.  And,  on 
his  second  sermon,  which  was  preceded  by  the  mi- 
raculous healing  of  the  lame  man-,  who  sat  at  the  gate 


[     185     ] 

of  the  Temple  begging  alms,  the  number  of  men  only 
amounted  to  five  thousand.* 

These  things,  therefore,  instead  of  being  confined 
to  the  knowledge  of  a  few,  were  so  public  and  popular, 
that  the  high  priest  and  his  council,  within  three  or 
four  days  after,  could  say,  "  Did  we  not  strictb/  com- 
mand you,  that  ye  should  not  teach  in  this  name!  and 
behold jy^  hai^e  filled  Jerusalem  ivith  your  doctrines, 
and  intend  to  bring  this  man's  blood  upon  us. 

The  apostles  did  not  confine  their  doctrines 
founded  on  the  resurrection  of  Jesus  Christ,  to  a  few 
chosen  fi-iends ;  but  immediately  on  the  crucifixion  of 
their  master,  a  few  days  after  his  ascension,  when  the 
Holy  Spu'it,  as  has  been  shown,  was  miraculously 
given  to  them,  they  boldly  told  the  chief  priests^  and 
the  whole  council  of  Jerusalem^  *'  The  God  of  our 
fathers  raised  up  Jesus,  ivhom  ye  slew  atid  hanged  on 
a  tree;  him  hath  God  exalted  with  his  right  hand,  to 
be  a  prince  and  a  Saviour;  to  give  repentance  unto  Is- 
rael, and  forgiveness  of  sins;  and  w^  are  his  ivitnesses 
of  these  things,  and  so  is  also  the  Holy  Ghost^  whom 
God  hath  given  to  them  who  obey  him.'''' 

Did  the  Sanhedrim,  or  great  council  of  the  Jews, 
undertake  to  deny  these  facts,  and  to  charge  the  apos- 
tles with  falsehoods?  No;  they  did  not  dai-e  so  to  do 
— the  facts  were  fresh  in  the  memories  of  all  the  peo- 
ple, and  the  testimony  of  the  Holy  Spirit  could  not 
be  denied.  Hear,  on  this  occasion,  Gamaliel,  one 
of  their  greatest  lawyers,  and  of  the  chief  council, 
"  Take  heed  to  yourselves,  what  ye  intend  to  do  as 
touching  these  men:  let  them  alone:  if  this  counsel  or 

•  Acts,  ch.  ii.  V.  14.  ch.  iv.  v.  4. 

A  a 


[     186     ] 

this  work  be  of  men,  it  will  come  to  naught;  but  if  it 
be  of  God,  ye  cannot  overthrow  it,  lest  haply  ye  be 
found  even  to  fight  against  God;  and  to  him  they  all 
agreed."  This  is  not  the  language  of  men  who  knew 
the  facts  declaimed  by  the  apostles  to  have  been  founded 
in  falsehood  and  misrepresentation. 

Add  to  this,  the  many  instances  of  the  apostles 
foretelling  the  state  of  the  church,  and  the  effect  that 
the  preaching  of  the  Gospel  would  have  on  the  hearts 
and  conduct  of  men,  down  through  the  several  ages  of 
it  to  the  prcsentday;  which  by  its  precise  fulfilment  in 
every  age,  and  being  at  this  moment  fulfilling  before 
our  eyes,  and  not  in  a  small  degree  by  the  author  of 
the  Age  of  Reason  himself;  adds  no  inconsiderable 
weight  of  testimony,  both  internal  and  external,  to 
the  apostle's  credibility,  and  the  certainty  of  the  facts 
related  by  them. 

Under  one  branch  of  this  fulfilment,  a  familial' and 
frequent  instance,  will  give  the  complection  of  the 
rest.  The  apostles  minutely  detail  the  effects  which 
the  preaching  of  the  Gospel,  or  rather  the  receiving 
of  it,  would  have  on  the  sentiments  and  tempers  of 
men,  by  the  effectual  operation  of  the  Spirit  of  God  on 
their  hearts.  Examine  the  divine  work,  as  exhibited 
in  the  lives  and  practices  of  many  real  converts  to  re- 
ligion at  this  day.  Behold  the  unhappy  man,  brought 
up  in  vanity  and  folly — ^liis  life  a  scene  of  drunkenness 
and  debauchery — no  consideration  of  character — pa- 
rents— wife — children,  or  the  most  influential  con- 
nections, can  withdraw  him  from  the  infatuating 
habits  of  sinful  pleasure.  He  is  proof  against  every 
earthly  consideration  and  argument. 


[     187     ] 

Providentially  he  hears  the  Gospel  in  such  a  man- 
ner as  to  reach  his  heart.  He  is  roused  from  his  le- 
thargy— alarmed  at  his  awful  situation,  he  implores 
the  mercy  of  Heaven — he  seeks — he  strives — he 
knocks — he  takes  it  as  it  were  by  a  holy  violence. 
His  heart  is  renewed — his  life  is  changed — he  at  once 
becomes  a  new  man — he  is  sober  and  chaste — he  is 
prudent  and  industrious — a  useful  citizen — a  good 
father — an  aJBfectionate  husband — a  kind  and  benevo- 
lent friend.  In  short,  he  forsakes  all  his  former  fol- 
lies, and  becomes  a  valuable  member  of  civil  society. 
The  simple  doctrines  of  the  risen  Saviour,  have  mi- 
raculously wrought  in  him  an  eifectual  change,  which 
all  the  powers  and  allurements  of  the  world  had  failed 
to  do;  and  that  precisely  in  the  way  and  manner,  and 
with  the  minute  circumstances  foretold  by  Jesus 
Christ  and  his  apostles,  1800  years  ago.  And,  what  is 
equally  remarkable, these  effects  are  produced  on  Jew 
and  gentile — bond  and  free — European  and  Ameri- 
can— the  philosopher  and  the  savage — all — all,  \\  hen 
brought  to  the  knowledge  of  the  true  God  in  Jesus 
Christ,  speak  the  same  language — produce  the  same 
fruits,  and  talk  of  the  same  happy  effects,  arising 
from  the  blood  of  a  crucified  Saviour.  In  this  way 
alone,  then,  can  our  author's  doctrine  be  true,  that 
'"'■  the  way  of  God  is  open  to  all  men  alike." 

The  following  quotation,  from  an  author  of  cre- 
dit, will  command  respect — "  In  the  beginning  of  the 
second  century,  the  Cliristian  church  increased  and 
flourished  in  a  marvellous  manner;  and  though  it 
wanted  all  human  help — though  it  had  all  the  force 
and  policy  of  the  \\'orld  bent  against  it,  groA\ing  by 
opposition  and  oppression,  and  overbearing  all  the 


[     188     ] 

powers  of  earth  and  hell — whereunto  then  shall  wc 
liken  the  kingdom  of  God  and  its  wonderful  increase, 
or  with  what  comparison  shall  we  compare  it?  There 
is  indeed  some  resemblance  of  it,  in  the  increase  of 
the  seeds  and  leaden  which  our  blessed  Lord  so  often 
made  use  of  to  illustrate  it;  but  there  is  nothing  pa- 
rallel to  it  in  the  history  of  all  the  religions,  which 
have  obtained  among  men,  from  the  beginning  of  the 
Avorld  to  this  day — and,  therefore,  as  this  shows  that 
the  original  was  fiom  Heaven,  and  that  the  hand  of 
Omnipotence  has  all  along  guided  and  preserved  it;  so 
one  would  imagine,  at  this  time  of  day,  it  would  have 
prevented  such  absurd  and  ridiculous  objections, 
founded  in  the  ignorance  and  obstinacy  of  those,  who 
are  too  indolent  to  inquire  into  its  real  merits.  But 
our .  consolation  is,  that  the  wise  and  good  receive 
from  it  a  full  assurance  of  hope,  that  the  same  Divine 
Providence  will  continue  to  protect  and  defend  it,  un- 
til we  come  to  Mount  Zion,  and  to  the  city  of  the 
living  God — the  heavenly  Jerusalem — and  to  an  in- 
numerable company  of  angels — to  the  general  assem- 
bly and  church  of  the  first  born,  whose  names  are 
written  in  Heaven — to  God  the  judge  of  all — to  Jesus 
the  mediator  of  the  new  covenant,  and  to  the  spirits 
of  just  men  made  perfect."  Even  the  famous  Mr. 
Gibbon,  whom  no  one  will  accuse  of  partiality  to  the 
Gospel,  can  testify,  *'  that  within  fourscore  years  after 
the  death  of  Christ,  the  humane  Pliny  laments  the 
magnitude  of  the  evil,  which  he  vainly  attempted  to 
eradicate.  In  his  curious  epistle  to  the  emperor  Tra- 
jan, he  affirms,  that  the  temples  were  almost  deserted 
— that  the  sacred  victims  scarcely  found  purchasers, 
and  that  the  superstition,  (meaning  the  Christian  re- 


[     189     ] 

ligion)  had  not  only  infected  the  cities,  but  had  even 
spread  itself  into  the  villages,  and  the  open  country  of 
Pontus  and  Bithynia."*  Again,  several  Roman  ci- 
tizens were  brought  before  the  tribunal  of  Pliny;  and 
he  soon  discovered,  that  a  great  number  of  persons  of 
every  order  of  men  in  Bithynia,  had  deserted  the  reli- 
gion of  their  ancestors.  His  unsuspected  testimony 
may  in  this  instance  obtain  more  credit,  than  the  bold 
challenge  of  TertuUian,  when  he  assures  the  pro-con- 
sul of  Africa,  that  if  he  persists  in  his  cruel  intentions, 
(of  persecuting  the  Christians)  he  must  decimate  Car- 
thage ;  and  that  he  will  find  among  the  guilty,  many 
persons  of  his  own  rank;  senators  and  matrons  of  no- 
blest extraction,  and  the  friends  and  relations  of  his 
most  intimate  friends.  And  about  forty  years  after, 
the  emperor  Valerian,  in  one  of  his  rescripts,  evi- 
dently supposes,  that  senators,  knights,  and  ladies  of 
quality,  were  engaged  in  the  Christian  sect."| 

It  is  upon  the  foregoing  plain  narrative  of  facts, 
attended  with  this  convincingtestimony  of  the  mighty 
power  of  God,  that  our  author,  pretending  to  the  ad- 
vantage of  Reason  and  Common  Sense,  impiously  and 
blasphemously  asserts,  that  "  The  story  (of  the  resur- 
rection) so  fiir  as  it  relates  to  the  supernatural  part,  has 
every  mark  of  fraud  and  imposition  stamped  upon  the 
face  of  it;  and  that  the  Christian  mythologists,  calling 
themselves  the  Christian  church,  have  credited  their 
fable,  which  for  absurdity  and  extravagance,  is  not 
exceeded  by  any  thing  that  is  to  be  found  in  the  my- 
thology of  the  ancients." 

This  author,  throughout  his  performance,  seems 
to  have  taken  leave  of  all  pretensions  to  modesty  and 

•  2d  Vol.  Gibb.  374.  •}•  3d  Vol.  Gibb.  360 


[     190     ] 

decorum,  or  he  certainly  would  have  paid  some  re- 
spect to  the  learning  and  wisdom  of  multitudes  of 
Christian  writers  and  professors,  who  have  so  long 
and  so  ably  defended  the  Christian  system,  against 
the  many  attacks  of  more  formidable,  as  well  as  more 
modest  and  decent  adversaries,  than  our  author; 
yet  he  ought  to  have  credit  for  the  following 
very  extraordinary  concessions,  amidst  all  the  puer- 
ile objections  to  the  Gospel  history — "That  no  one 
will  deny  or  dispute  the  power  of  the  Almighty, 
to  make  such  a  communication  if  he  pleases:"  and 
afterwards,  "  That  such  a  person  as  Jesus  Christ  ex- 
isted, and  that  he  was  crucified — that  he  preached 
most  excellent  morality,  and  the  equality  of  man,  and 
that  he  was  a  virtuous  reformer  and  revolutionist." 

Observations  of  this  kind  have  added  some  weight 
to  the  arguments  in  favour  of  revelation.  "  Thus 
wisdom  has  not  been  denied  the  testimony  even  of 
enemies :  a  testimony  of  which  indeed  it  did  not  stand 
in  need:  but  which  being  extorted  by  the  irresistible 
force  of  truth,  may  well  be  esteemed  as  a  confirma- 
tion of  its  general  evidence:  since  they,  whose  wish 
and  whose  interest  was  to  deny  it,  yet  were  compel- 
led, if  not  to  receive  it  wholly,  yet  to  acknowledge  it 
in  part ;  and  thus  like  Pilate,  they  pronounced  him 
righteous  whom  they  condemned;  and  like  Judas, 
confessed  him  innocent  whom  they  betrayed."* 

It  is  an  extraordinary  fact,  that  almost  every  mo- 
dem infidel  writer,  is  forced  to  acknowledge  and  bear 
testimony,  to  the  virtuous  character  of  our  blessed 
Lord,  and  to  the  excellence  of  that  morality  which 

*  White's  Sermons,  4. 


[     191     ] 

he  taught,  while  they  despise  his  doctrines,  and  treat 
all  his  pretensions  to  Deity,  and  his  being  the  Son  of 
God,  as  the  effect  of  the  most  artful  deception,  and 
deliberate  fraud.  Thus  their  inconsistency  with 
themselves,  shows  that  it  is  the  purity  of  his  doc- 
trines, and  the  holiness  of  his  character,  to  which 
they  are  enemies,  in  contradiction  to  all  their  profes- 
sions and  practices.  In  addition  to  the  example  of 
our  author,  I  will  select  one  othor,  whose  celebrity 
among  unbelievers,  is  well  established,  and  to  whom 
our  author  may  attend  with  more  pleasure,  than  to  a 
Christian  \vriter.  I  mean  the  famous  Rousseau. 
Heai'  dien  this  champion  of  the  enemies  of  Jesus 
Christ  crucified,  when  instructing  his  pupil  Emilius, 
and  let  his  testimony  have  its  due  weight. 

"  I  acknowledge  to  you,"  says  Rousseau,  "  that  the 
majesty  of  the  scriptures  astonishes  me,  and  the 
sanctity  of  the  Gospel  fills  me  with  rapture :  look  into 
the  writings  of  the  philosophers,  with  all  their  pomp 
and  parade  :  how  trivial  they  appear,  when  compared 
to  this  sacred  volume.  Is  it  possible  that  a  book  so 
simple,  and  yet  so  sublime,  should  be  the  work  of 
man?  Is  it  possible  that  he,  whose  history  it  contains, 
should  himself  be  a  mere  man  ?  Is  the  style  that  of  an 
enthusiast,  or  of  a  sectary  inflated  with  ambition? 
What  sweetness,  what  purity  in  his  morals  ?  What 
force,  what  persuasion  in  his  instructions?  His  max- 
ims, how  sublime  !  His  discourses,  how  wise  and 
profound !  Such  presence  of  mind,  such  beauty  and 
precision  in  his  answers  !  Such  empire  over  his  pas- 
sions !  Where  is  the  man,  or  the  philosopher,  that 
knows  how  to  act,  to  suffer  and  to  die,  without  weak- 
ness or  ostentation  ?  Plato,  in  his  picture  of  the  ima- 


[     192     ] 

ginary  just  man,  covered  with  all  the  opprobriousness 
of  guilt,  and  worthy  every  reward  of  virtue,  gives  us 
an  exact  representation  of  Christ :  so  striking  is  the 
resemblance,  that  all  the  fathers  saw  it ;  and  indeed 
there  is  no  possibility  of  mistaking  it.  What  preju- 
dice, what  blindness,  to  compare  the  offspring  of  So- 
phronisca,  to  the  Son  of  Mary!  how  immense  the 
difference  between  these  two !  Socrates  dying  without 
pain  and  without  ignominy,  found  it  easy  to  support 
his  character  to  the  very  last;  and  if  his  life  had  not 
been  honoured  by  so  gentle  a  death,  we  might  have 
doubted  whether  Socrates,  with  all  his  understanding, 
was  any  thing  more  than  a  sophist.  You  will  say  he 
invented  a  system  of  moral  philosophy  :  others  had 
practised  it  before  his  time  ;  he  only  related  what  they 
had  performed,  and  drew  lectures  from  their  example. 
Aristides  had  been  just  before  Socrates  told  us  what 
justice  was.  Leonidas  had  sacrificed  his  life  for  his 
country,  before  Socrates  had  made  the  love  of  our 
country  a  duty.  Sparta  was  sober,  before  Socrates 
commended  sobriety.  Before  he  had  given  a  defini- 
tion of  virtue,  Greece  abounded  with  virtuous  men. 
But  of  whom  did  Christ  borrow  that  sublime  and 
pure  morality,  which  he^  and  he  only^  taught  both  by 
word  and  example  ?  From  the  centre  of  the  most  ex- 
travagant fanaticism,  (meaning  Judea)  the  highest 
Wisdom  made  itself  heard,  and  the  vilest  of  nations 
was  honoured  with  the  simplicity  of  the  most  heroic 
virtues.  The  death  of  Socrates,  philosophizing 
coolly  with  his  friends,  is  the  easiest  that  can  be  de- 
sired :  that  of  Christ  expiring  in  the  midst  of 
torments,  abused,  scorned,  detested  by  a  whole  peo- 
ple, is  the  moil  dreadful  that  can  be  apprehended.  So- 


[     193     ] 

erates  taking  the  poisonous  draught,  returns  thanks  to 
the  person,  who,  with  tears  in  his  eyes,  presents  it  to 
him.  Christ,  in  the  midst  of  the  most  exquisite  tor- 
ture, prays  for  his  bloody  executioners.  Yes,  if  So- 
crates hved  and  died  Uke  a  philosopher,  Christ  lived 
and  died  like  a  God. 

"  Shall  we  say  that  the  evangelic  history  was  in- 
vented at  pleasure  ?  My  friend,  inventions  are  not 
made  after  that  manner;  and  Socrates'  history,  of 
which  no  body  entertains  a  doubt,  is  not  so  well  at- 
tested as  that  of  Christ.  Upon  the  whole,  it  is  remov- 
ing the  difficulty  further  back,  without  solving  it;  for 
it  would  be  much  harder  to  conceive,  that  a  number 
of  men  should  have  joined  together  to  fabricate  this 
book,  than  that  a  single  person  should  furnish  out  the 
subject  to  its  authors. 

**  Jewish  writers  would  never  have  fallen  into  that 
style,  or  that  system  of  morality  ;  and  the  gospel  has 
such  strong  and  such  inimitable  marks  of  truth,  that 
the  inventor  would  be  more  surprizing  than  the  hero. 
Yet  notwithstanding  all  this,  this  same  Gospel  abounds 
ivith  things  so  incredible  a7id  so  repugnant  to  reason^ 
that  it  is  impossible  for  any  man  of  sense  either  to 
concei've  or  admit  them.^''^ 

How  literally  is  the  Scripture  fulfilled.  "  And 
he  said,  go  and  tell  this  people,  hear  ye  indeed,  but 
understand  not ;  see  ye  indeed,  but  perceive  not ;  make 
gross  the  heart  of  this  people;  make  their  ears  dull, 
and  close  up  their  eyes,  lest  they  see  with  their  eyes, 
and  hear  with  their  ears,  and  understand  with  their 
hearts,  and  be  converted,  and  I  should  heal  them."!" 

♦  2J  Vol.  Emilius,  8S.  Lond.  edit.  1763.  t  Isaiah,  ch.  vl.  v.  9. 

Bb 


[     194     ] 

However  absurd  the  conclusion  of  this  famous- 
writer,  and  the  general  conduct  of  the  opposers  of  re- 
velation may  be,  yet  their  concessions  certainly  yield 
the  question,  and  give  up  the  dispute.  For  if  Jesus 
Christ  was  the  person  whom  they  describe,  then  he 
ought  not  to  be  suspected  of  deception  and  false-, 
hood.  What  he  said  and  taught  concerning  himself, 
and  what  he  endeavoured  to  persuade  others  to,  must 
have  been  consistent  with  truth,  at  least  in  his  own 
ideas. 

Most  of  his  miracles  were  such  objects  of 
sense,  that  he  could  not  have  been  deceit  ed  himself, 
by  enthusiasm  or  other  false  principle.  They  all 
come  within  the  first  two  rules,  laid  down  by  an  ex- 
cellent Avriter  of  the  last  century,  relative  to  the  proof 
of  ancient  facts,  on  which  he  justly  challenges  all  the 
enemies  to  revelation,  as  to  every  other  system  but 
that  of  the  bible,  viz.  First — "  That  the  matters  of 
fact  shall  be  such,  as  the  reality  of  them  may  be  as- 
certained by  external  evidence."  Second- — "  That 
tliey  shall  be  performed  publicly."  Thirdly — "  That 
not  only  public  monuments  shall  be  maintained  in 
memory  of  them,  but  some  external  deeds  should  be 
performed."  Fourthly — "  That  such  monuments, 
deeds  or  observances,  shall  be  instituted  and  com- 
mence from  the  period  in  which  the  mattei*s  of  fact 
shall  be  transacted."* 

Jesus  Christ  walked  upon  the  waters — he  healed 
the  sick,  openly  and  publickly,  before  all  the  people, 
by  a  word,  and  often  at  a  distance — he  raised  the  dead 
at  his  first  approach  to  them — he  cast  out  devils,  and 

•  Lessiie. 


[     195     ] 

once  permitted  them  to  enter  into  a  he;d  of  2000 
swine,  which  were  near  at  hand — ^he  rebuked  the 
winds  and  the  waves,  and  they  obeyed  him — he  fed 
multitudes  with  a  few  loaves  and  small  fishes.  He 
therefore  could  not  mistake  these  events,  or  be  de- 
ceived by  an  enthusiastic  temper  of  mind ;  but  the 
miracles  he  wrought,  and  the  predictions  he  declared, 
must  have  been  honestly  intended  as  evidences,  con- 
clusive evidences,  of  his  divine  mission,  and  for  the 
good  of  mankind;  the  truth  of  which  he  sealed  with 
his  blood,  prcmeditatedly  and  deliberately,  with  his 
own  foreknowledge,  having  frequently  forwarned  his 
disciples,  and  declared  to  his  enemies,  that  such  would 
be  the  issue  of  his  ministry. 

Yet,  notwithstanding  these  concessions  of  our 
author,  and  the  express  declarations  of  our  di- 
vine Redeemer,  during  his  mission  on  earth,  and 
which  are  recognized  by  the  chief  priest  in  his 
request  to  Pilate,  for  a  guard  of  soldiers ;  the  author 
of  the  Age  of  Reason,  with  no  inconsiderable  degree 
of  self-importance,  adds,  *'  The  resurrection  of  a 
dead  person,  and  his  ascension  through  the  air,  is  a 
thing  very  different  as  to  the  evidence  it  admits  of,  to 
the  invisible  conception  of  a  child  in  the  womb.  The 
resurrection  and  ascension,  supposing  them  to  have 
taken  place,  admitted  of  public  and  occular  demon- 
stration, like  that  of  the  ascension  of  a  baloon,  or  the 
sun  at  noon-day,  to  all  Jerusalem  at  least." 

After  attending  carefully  to  the  facts  relative  to 
these  extraordinary  and  supernatural  e^'ents,  can  the 
observations  of  our  author  be  rendered  consistent 
with  common  candour,  or  the  necessary  love  Oi 
truth  in  a  vvTiter,  who  presumes  to  set  himbclf  up 


C     196     ] 

as  a  corrector  of  religious  systems  ?  Did  not  the  pub- 
lic declaration  of  Jesus  Christ,  foretelling  his  death 
and  resurrection;  did  not  the  earth  quake  at  his  cruci- 
fixion; the  preternatural  darkness — the  rending  of 
the  rocks,  (to  be  seen  at  this  day) — and  that  of  the 
veil  of  the  temple — the  rolling  away  of  the  stone  from 
the  sepulchre,  in  presence  of  an  armed  band  of  sol- 
diers ;  and  his  appearance  first  to  the  women  and  his 
disciples — then  to  five  hundred  brethren  at  once, 
with  the  after  descent  of  the  Holy  Spirit,  agreeably  to 
his  predictions  while  living;  and  the  public  attes- 
tation of  the  whole  transaction  by  tlie  miraculous 
gifi;  of  tongues — did  not  all  these  afford  evident  and 
sensible  demonstration  of  the  truth  of  the  resurrec- 
tion ?  Add  to  this,  that  these  facts  were  immediately 
declared,  as  the  facts  on  which  the  advocates  of  a  cru- 
cified Jesus  depended,  as  full  proof  of  their  doctrines. 
They  were  then  capable  of  immediate  contradiction 
and  refutation,  had  they  not  been  known  to  be  true, 
which  the  amazing  progress  of  the  Gospel  in  Jerusa- 
lem itself,  the  theatre  of  all  these  transactions,  within 
one  month  of  the  events  taking  place,  fully  confirms. 
Did  not  then  all  this  give,  with  double  evidence, 
demonstration  equal  to  that  required  by  this  incredu- 
lous author,  not  only  to  all  Jerusalem,  but  to  the  sur- 
rounding nations  before  mentioned  ?  Was  not  the  su- 
pernatural evidence  of  the  gift  of  tongues,  being  con- 
tinued to  the  apostles  during  their  lives,  a  standing 
demonstration  of  the  truth  of  the  important  facts  they 
promulgated?  Was  not  the  demonstration  such  as  to 
induce  these  strangers  to  say  to  each  other,  "Are  not 
all  these  which  speak,  Gallileans,  and  yet  hear  we 
every  man  in  his  own  tpngue  wherein  he  was  born, 


[     1C7     ] 

tlie  wonderful  works  of  God."  And  what  rendered  this 
testimony  to  the  resurrection  of  Jesus  Christ,  even 
superior  to  that  of  a  baloon  rising  in  the  air,  and 
must  convict  our  author  of  acting  contrary  to  every 
rational  principle,  is,  that  the  apostles  not  only  were 
thus  endued  with  the  gift  of  tongues,  and  of  working 
miracles  themselves,  but  actually  communicated  the 
power  to  others,  in  all  the  churches  of  their 
planting.* 

What  greater  evidence  could  have  been  desired? 
Is  not  this  evidence  sufficient  to  convince  every  man, 
of  a  truly  humble  and  teachable  temper  of  mind  ?  And 
if  so,  who  art  thou,  O  child  of  the  dust,  that  darest  to 
prescribe  degrees  or  forms  of  testimony  to  thy  Maker? 
Does  thy  belief  add  any  thing  to  the  happiness  of  him 
who  made  thee  ?  Or  does  thy  unbelief  render  him  less 
supremely  blessed  ?  Put  thy  hand  on  thy  mouth,  and 
thy  moutli  in  the  deepest  dust,  and  cry  with  tears  of 
penitential  contrition,  guilty,  guilty,  before  the  Lord 
thy  Creator  ! 

Would  our  author  have  had  the  Saviour  of  the 
world  to  have  remained  on  earth  to  this  day,  for  the 
purpose  of  convincing  him  of  the  truth,  and  thus 
saving  him  against  his  will  ?  For  although  Christ  had 
appeared  after  his  resurrection  to  every  man  in  Jeru- 
salem, nay  even  to  all  the  then  ^vorld,  on  the  princi- 
ple advanced  in  the  Age  of  Reason,  our  author 
would  not  have  been  obliged  to  believe,  because  he 
himself  had  not  seen  him.  But,  if  the  divine  Saviour 
should  even  now  appear  to  him,  as  he  did  to  another 
unbelieving  Thomas,  and  show  him  his  hands  and 

•  Vide  1st  Rom.  xi  — 2d  Cor.  cliap.  xii.  v.  1-3— Gal.  3d,  2d  and  5th  ver. 
Qor.  ch.  xil.  and  xiv. 


[     198     ] 

his  sides,  I  have  as  great  doubts  of  his  assent  to  the 
truths  of  the  Gospel,  as  the  disciples  had  of  the  Jews, 
■\vho  refused  equal  evidence,  afforded  them  in  infinite 
mercy  by  the  benevolent  Jesus,  before  they  proceeded 
to  the  last  awful  act  of  deliberate  iniquity,  by  which 
they  voluntarily  entailed  the  vengeance  of  Heaven  on 
them  aud  on  their  children.     Both  had  the  same  rea- 
son for  resisting  the  Gospel,  because  their  deeds  were 
evil.    There  is  indeed  one  solemn  difference  between 
them — our  author  is  an  apostate  from  the  truth,  and 
that  after  having  attempted  to  preach  this  very  Gospel 
to  others,  as  the  glad  tidings  of  Salvation.     This  the 
Jews  have  not  in  the  black  catalogue  of  their  sins.* 
Did  not  the  divine  Redeemer,  in  the  beginning  of  his 
mission,  yield  such  sensible  demonstration  of  his  Al-  / 
mighty  power,  as  wrought  conviction  in  devils  and 
evil  spirits  ?  His  first  miracle  was  at  a  public  marri- 
age feast,  where  he  turned  water  into  wine.  Before  his 
incomparable  sermon  on  the  Mount,  he  healed  great 
numbers  of  all  manner  of  diseases,  in  presence  of  mul- 
titudes.   When  he  entered  into  a  city  or  village,  how 
did  the  people  at  large  flock  to  him  "  with  their  sick 
and  diseased,  laying  them  in  the  streets,  beseeching 
him,  if  they  might  but  touch  the  borders  of  his  gar- 
ment, and  as  many  as    touched    him  v.ere    made 
whole.""     The  widow's  son  was  raised  to  life  in  the 
presence  of  n^ultitudes  attending  him  to  the  grave, 
when  Christ  accidentally  met  them;  and  Lazarus,  af- 
ter being  buried  four  days,  was  resuscitated  before 
many  of  the  Jews,  who  went  with  his  sisters  to  the 
sepulchre ;  this  was  well  known  to  the  whole  body  of 

*  It  is  said  in  the  life  oE  Thomas  Paine,  that  he  once  professed  to  be  a 
Methodist  preacher. 


[      199     ] 

Jews,  and  for  which  their  council  was  desirous  of  pu- 
nishing Lazarus  with  death.  Jesus  raised  the  ruler's 
daughter  to  hfe,  before  a  number  of  people  playing  on 
minstrels  and  making  a  noise,  as  was  common  in  that 
country  at  the  death  of  people  of  note.  These  people 
had  very  much  the  temper  of  our  author ;  for  upon 
Christ's  assuring  them  of  her  life,  they  laughed  him 
to  scorn.  It  was  very  common  for  the  people  at 
large,  of  all  characters  and  ranks,  to  bring  their  lame, 
their  blind,  their  dumb,  deaf  and  maimed,  and  cast 
them  openly  and  publickly  in  presence  of  all  the  peo- 
ple, at  Jesus's  feet,  and  he  healed  them  before  them. 
He  cast  out  an  impure  spirit  in  the  midst  of  the  con- 
gregation of  the  Jews.  At  one  time  they  brought  to 
him  a  man  sick  of  the  palsy,  lying  on  a  bed,  to  whom 
Jesus,  with  divine  authority,  said,  "  Son,  be  of  good 
cheer,  thy  sins  be  forgiven  thee." 

This  not  being  an  object  of  sense,  so  as  to  be  as- 
certained by  external  evidence,  the  scribes  who  were 
present  charged  him  with  blasphemy  :  the  benevolent 
Jesus,  to  leave  them  without  excuse  as  to  his  divine 
power,  and  to  establish  a  fact  not  an  object  of  sense,  by 
one  that  was  capable  of  tlie  testimony  of  their  senses, 
said  to  the  sick  man,  "  Arise,  take  up  thy  bed,  and  go 
into  thine  house."  This  the  man  immediately  did; 
and  the  multitude  convinced  by  so  extraordinary 
a  fact  done  in  their  presence.,  "  marvelled  and  glorified 
God."  After  this,  will  any  one  wonder  at  the  success 
of  the  Gospel,  under  the  preaching  of  the  apostles, 
among  a  people  thus  informed  of  the  facts  on  which 
their  doctrines  were  founded?  At  another  time 
Jesus  healed  another  paralytick,  and  commanded  him 
to  walk,  in  presence  of  the  pharisees  and  doctors  of 


[     200     ] 

the  law  J  the  most  bitter  of  his  enemies  ;  as  he  did  a 
dumb  man,  possessed  of  an  evil  spirit,  before  the 
scribes  and pharisees.  When  he  healed  the  woman 
of  her  issue  of  blood,  the  multitude  pressed  greatly 
upon  him.  Did  he  not  feed  five  thousand  at  one  time, 
and  four  thousand  at  another,  besides  women  and 
children,  in  a  miraculous  manner?  A  great  number 
were  present,  when  he  restored  sight  to  the  two  blind 
men  near  Jericho.  It  is  a  remarkable  confirmation 
of  the  Almighty  power  of  the  blessed  Jesus,  thai  in  no 
one  instance,  among  the  thousands  that  were  brought 
to  him,  did  he  ever  fail  in  accompHshing  the  cure. 

To  prevent  all  suspicion  of  a  combination  between 
him  and  the  diseased,  did  he  not  permit  the  devils  to 
go  into  the  herd  of  2000  swine,  by  which  they  all 
ran  into  the  sea,  and  were  destroyed?  By  this  he  gave 
as  full  and  notorious  evidence  of  his  absolute  power 
over  those  infernal  spirits,  as  any  one  could  have,  "  of 
the  ascension  of  a  baloon,  or  of  the  sun  at  noon- day." 
Was  not  this  testimony  complete,  and  conclusive  to 
all  the  inhabitants  of  that  region,  especially  to  those 
who  were  present  and  those  who  owned  the  swine  ? 
and  yet  there  is  no  reason  to  believe,  that  they  became 
converts  to  the  religion  of  the  meek  and  humble 
Jesus,  but  rather  that  their  opposition  to  him  was 
increased;  for  they  "  besought  Jesus  to  depart  from 
them."  Was  not  this  whole  territory  instructed  by 
this  visible  operation  of  divine  power  over  the  spirits 
of  darkness  and  the  rulers  of  the  wickedness  of  this 
world,  whose  real  existence  and  subjection  to  the  di- 
vine government,  were  tlius  undeniably  taught  in  the 
most  convincing  manner;  and  yet  by  so  plain  and 
public  a  miracle,  vrere  those,  vv  horn  we  may  call  types 


C     201     ] 

of  our  author,  wrought  upon  to  believe  ? — ^No,  as  we 
before  have  observed,  they  besought  the  Saviour  of 
mankind,  "  to  depart  from  them ; "  and,  as  a  just  judg- 
ment for  their  unbelief,  "  he  Vvxnt  into  the  ship,  and 
returned  back  again." 

An  objection  might  have  been  raised  by  infidels, 
that  the  diseased  were  employed  to  carry  on  an  im- 
posture; but  with  the  swine,  all  objections  of  this  kind 
are  obviated. 

Even  after  the  Jews  had  determined  to  put  the 
innocent  Jesus  to  death,  did  he  not  heal  the  lame  and 
the  blind  in  the  temple,  before  the  scribes  and  phari- 
sees,  his  greatest  enemies?  At  the  crucifixion,  w^as 
there  not  darkness  over  the  whole  land  for  three' 
hours,  as  we  have  before  observed,  ^vhen  the  rocks 
were  rent,  and  when  the  veil  of  the  temple  was  rent 
in  twain  from  top  to  bottom. 

What  greater  evidence  of  Almighty  power,  could 
even  the  sceptical  mind  of  our  author  require,  than 
these  repeated  acts  of  Omnipotence?  And  yet  did  the 
chief  priests,  scribes  and  pharisees,  believe  on  him? 
Or  did  they,  for  these  very  acts,  crucifv  the  Lord  of 
Glory  ?  Could  all  ^hese  benevolent  acts  of  mercy,  and 
instances  of  unlimited  power,  have  been  exceeded  in 
weight  of  evidence,    by  the  public  appearance  of 
Christ  himself  in  the  sanhedrim,  after  his  resurrec- 
tion ?  Would  not  the  same  persons,  who  refused  to 
believe  his  miracles  and  his  heavenly  doctrines  be- 
fore his  death,  and  who,  being  unable  to  deny  them 
because  of  their  publicity,   attributed  them  to  the 
power  of  Baalzebub,  the  prince  of  devils  ?  Would 
tlity  not,  on  such  on  appearance  after  his  resurrec- 
tion, as  some  unbelievers  have  since,  have  alledged 

c  c 


[     202     ] 

that  this  appearance  was  that  of  a  phantom,  and  not  a 
reality?  Did  not  his  apostles  publish  these  important 
facts,  and  charge  the  Jewish  government  with  their 
unbelief  and  the  crime  of  murder,  immediately  in 
their  presence,  and  before  all  the  people,  who  were 
witnesses  to  many  of  these  facts  ?  These  the  rulers  did 
not  attempt  to  deny,  but  charged  the  benevolent  au- 
thor with  being  possessed  by  an  evil  spirit?  Pharaoh 
hardened  his  heart  more  and  more,  as  the  demonstra- 
tion of  the  Almighty  power  under  which  Moses 
acted,  increased  to  his  view;  so  did  the  Jews;  and  so 
I  suspect  our  author,  with  most  of  his  brethren  in  un- 
belief of  the  present  day,  would  do  again,  under  the 
Hke  circumstances. 

I  have  not  forgotten  that  our  author  asserts, 
*'  That  it  is  impossible  for  us  fiow  to  know,  who  were 
the  authors  of  these  historical  facts ;  or  that  the 
books  in  which  the  accounts  are  related,  were  written 
by  the  persons  whose  names  they  bear."  What  then? 
Does  the  want  of  the  knowledge  of  the  author  of  a 
history,  render  the  facts  reported  doubtful,  if  support- 
ed by  good  authority  ?  The  conclusion  is  false ;  but  m^c 
deny  the  premises  from  which  it  is  drawn.  The  au- 
thors are  as  well  knowai,  and  better  vouched,  than  the 
writers  of  the  books  called  Cicero's  Orations,  or 
Cccsar's  Commentaries.*  Even  our  author  himself, 
undertakes  to  give  the  character  of  Jesus  Christ — an 

•  Shall  we  say,  that  the  evangelic  history  was  invented  at  pleasure  ? 
My  friend,  inventions  are  not  made  after  that  manner ;  and  Socrates*  his- 
tory, of  which  nobody  entertains  a  dou')t,  is  not  so  well  attested  as  that 
of  Christ.  Jewish  writers  would  have  never  fallen  into  that  style,  or  that 
system  of  morality ;  and  the  Gospel  ha?  such  strong  and  such  inimitable 
marks  of  truth,  that  the  inventor  would  be  more  surprizing  than  the  hero. 
Rosseau's  Emilius,  vol.  ii.  86. 


[     203     ] 

account  of  his  life,  death,  and  doctrines ;  yet  it  is  ii^- 
possible  for  him  to  have  any  other  source  of  the 
knowledge  of  these  facts,  but  the  sacred  writings, 
which  he  declares  '*  have  every  mark  of  fraud  and  im- 
position." 

As  well  might  he  deny  the  existence  of  such  a 
place  as  Rome,  because  he  had  never  seen  it.  He 
acknowledges  the  possibility  of  the  whole  system  of 
Revelation,  if  it  had  pleased  the  Almighty  to  give  it; 
yet  rejects  the  evidence  of  his  having  given  it,  because 
it  was  not  given  to  him.  "  Divine  communications, 
miracles  and  prophecies,  are  agreeable  to  natural  reli- 
gion, and  even  seem  necessary  in  the  infancy  of  the 
world.  Since  God  is  a  being  of  infinite  justice,  mercy 
and  bounty,  according  to  natural  religion,  it  is  reason- 
able to  expect,  that  if  the  deficiencies  of  natural  reli- 
gion, or  the  inattention  of  mankind  to  the  footsteps  of 
his  providence,  were  such  at  any  time,  as  that  the 
world  was  in  danger  of  being  lost  in  ignorance,  irre- 
ligion  and  idolatry,  God  should  interpose  by  extraor- 
dinary instructions,  by  alarming  instances  of  judgment 
and  mercy,  and  by  prophetic  declarations  of  things  to 
come,  in  order  to  teach  men  his  power,  his  justice  and 
his  goodness,  by  sensible  proofs  and  manifestations. 
We  must  not  say  here,  that  God  could  not  sufier  this, 
but  inquire  from  history,  whether  he  has  or  not."* 

Vain  and  arrogant  mortal!  examine  every  part  of 
thine  own  life,  and  unbeliever  as  thou  professedst  thy- 
self to  be,  behold  how  thine  existence  from  day 
to  day,  depends  on  thy  living  by  faith,  even  in  thy 
frail  fellow-men.     Arguments,  such  as  have  been 

*  Hartley  o»  Man. 


C     204     ] 

mentioned,  are  too  shallow  and  contrary  to  every 
man's  experience,  to  be  admitted  in  things  of  such 
real  importance. 

Our  author  must  have  been  very  ignorant,  even 
of  the  English  writers  on  this  subject,  or  he  v/ould 
have  attempted  to  show,  that  their  elaborate  reason- 
ing's and  researches,  were  mistaken  or  inconclusive. 

Is  it  possible  that  he  could  have  published  such  a 
parade  of  declamation  against  the  writers  of  the  sa- 
cred history,  and  so  solemnly  denied  the  authenticity 
of  the  books  of  the  Old  and  New-Testament,  had  he 
read  the  learned  and  laborious  investigation,  of  the 
candid  and  instructive  Lardner,  in  his  credibility  of 
the  Gospel  history ;  as  well  as  a  number  of  other  learn- 
ed writers  in  the  English  language,  who  have  so  ac- 
curately traced  up  the  sacred  writings  to  their  original 
authors,  with  incomparable  clearness  and  certainty. 
The  investigations  of  these  learned  critics,  cast  more 
light  on  and  give  greater  evidence  of  the  truth  of 
these  books,  and  their  undoubted  authenticity,  than 
can  be  had  of  any  other  writings  of  antiquity.*  Even 
the  unbelieving  Thomas,  and  the  persecuting  Saul, 
are  among  the  proselytes  to  the  truth,  and  propagators 
of  these  doctrines;  for  the  confirmation  of  which,  they 
also  work  miracles,  and  perform  the  most  wondrous 
acts,  in  which  they  themselves  could  not  have  been 


.  *  The  miracles  of  Christ  were  publickly  appealed  to  by  his  apostles,  a 
few  days  after  his  ascension — they  are  transmitted  down  to  us  by  eye-wit- 
nesses and  cotemporary  writers,  in  well  authenticated  books,  and  they  arc 
jnpported  by  the  most  credible  testimony;  that  of  a  number  of  plain  ho- 
r.est  men,  who  sacriEced  all  v/orldly  advantages,  and  life  itself,  in  attesta- 
tion of  what  they  advanced.  And  we  are  to  consider  in  these  witnesses, 
their  competency  to  judre  of  the  facts — their  integrity  and  benevolence  to 
liiAiiklnd — not  their  learning,  station,  or  opulence. — Newcomb,  320. 


[     205     ] 

deceived;  and  all  this  under  tlie  certain  expectation 
of  suffering  the  mobi.  fearful  and  cruel  deaths  on 
account  of  tiiese  doctrines,  which  finally  took  place. 

It  is  ackiiowledged,  that  these  doctrines  contain  the 
purest  morality ;  and  they  universally  profess  the  ut- 
most detestation  of  falsehood,  even  though  it  should 
be  the  means  of  saving  life. 

After  the  fatal  end  of  others,  and  with  their  cruel 
sufFerin<^s  in  full  view,  under  the  deep  impression  of 
sharing  the  same  fate,  v.e  find  members  of  the  Jewish 
sanhedrim,  scribes,  and  pharisees,  giving  up  all  the 
temptations  of  the  present  life;  and  after  them,  sena- 
tors, counsellors,  princes,  and  other  great  men  among 
all  nations,  inlisting  into  the  service  of  a  crucified,  but 
risen  Master;  and  th^,  while  the  evidence  was  fresh 
in  every  man's  mind,  and  proofs  were  at  hand  to  be  re- 
sorted to,  had  facts  been  asserted  contrary  to  the 
truth. 

Thus  we  find,  from  the  labours  of  twelve  poor,  illi- 
terate, despised  fishermen,  the  Gospel,  contrary  to  all 
human  expectations  and  conclusions,  but  agreeably 
to  the  positive  predictions  of  Christ  and  his  apostles, 
in  their  lowest  state  of  humiliation,  spreading  itself 
fi'om  Judea  as  a  centre,  throughout  the  habitable 
world,  from  Britain  to  the  farthest  India. 

"  The  reception  which  Christ,  his  fore-runners, 
and  followers,  with  their  doctrines,  have  met  with  in  all 

ages,  is  an  argument  for  the  truth  and  genuineness 
of  the  Scriptures.  This  evidence  does,  as  it  were, 
embrace  all  the  others,  and  gives  a  particular  force  to 
tliem;  for  it  will  be  a  strong  confirmation  of  all 
the  evidences  for  the  Jewish  and  Christian  religion,  if 

>ve  can  shpxy  that  die  persons  to  ^^'hom  they  have  been 


[     206     ] 

offered,  have  been  influenced  by  them  as  much  as 
there  was  reason  to  expect,  admitting  them  to  be  true, 
and  far  more  than  could  be  expected,  on  supposition 
they  were  false.  The  most  illustrious  instance  of  this, 
is  the  victory  which  the  Christian  miracles  and  doc- 
trines, with  the  sufferings  of  our  Saviour  and  his  fol- 
lowers, gained  over  the  Mhole  powers,  first  of  the 
Jewish  state,  and  then  of  the  Roman  empire,  in  the 
primitive  times;  for  here  all  ranks  and  kinds  of  men, 
prmces,  priests;  Jewish  and  heathen  philosophers; 
the  populace,  with  all  their  associated  prejudices  from 
custom  and  education;  with  all  their  corrupt  passions 
and  lusts ;  with  all  external  advantages  of  learning  ; 
power,  riches,  honour,  and  in  short  with  every  thing 
but  truth,  endeavoured  to  suppress  the  progress  that 
Christ's  religion  made  every  day  in  the  world,  but 
were  unable  to  do  it.  Yet  still  the  evidence  was  but 
of  a  limited  nature;  it  required  to  be  set  forth,  attested 
and  explained  by  the  preacher;  and  to  be  attended  to, 
and  reflected  upon,  with  some  degree  of  impartiality 
by  the  hearer ;  and  therefore,  though  the  progress 
of  it  was  quick,  and  the  effect  general,  yet  they  were 
not  instantaneous  and  universal.  However,  it  is  very 
evident,  that  any  fraud  or  false  pretence,  must  soon 
have  yielded  to  so  great  an  opposition,  so  circum? 
stanced."* 

Every  profession  of  Christians,  must  indeed  ac«T 
Itnowledge,  that  the  whole  stress  of  the  Christian 
cause,  rests  on  the  truth  of  our  Lord's  resurrection ; 
and  that  therefore,  all  proper  methods  of  convincing 
the  world,  was  necessary  upon  the  occason.  "  Thcs^ 

*  Hartley  on  Man. 


[     207     ] 

were  certainly  used,"  (says  an  eminent  writer)  "  by 
the  good  providence  of  God,  without  our  Lord's  ap- 
pearing to  his  mortal  enemies,  the  rulers  of  the  Jews. 
But  allowing  it  had  been  consistent  for  him  to  have 
done  so,  yet  the  unbelieving  Jews,  especially  the  chief 
priests  and  rulers,  were  of  all  men  the  most  unworthy 
to  have  had  an  extraordinary  mode  of  conviction  af- 
forded them. 

They  had  already  despised  the  evidence  that  had 
been  given  them;  and  not  only  so,  but  maliciously  im- 
puted the  plainest  miracles  that  ever  were  wrought,  to 
the  power  and  operation  of  the  devil.  They  also  attri- 
buted one  of  the  greatest  of  miracles,  which  he 
wrought  in  his  life  time,  the  raising  of  Lazarus  from 
the  dead,  after  he  had  lain  in  the  tomb  four  days,  to 
an  evil  power,  and  for  which  they  threatened  to  put 
him  to  death." 

It  is  ti'ue,  that  our  author  endeavours  to  justify  his 
imbelief,  by  saying  more  than  once,  "  that  he  is  not 
obliged  to  believe  a  revelation,  on  the  report  of  ano- 
ther; and,  as  Thomas  would  not  believe  without 
actual  and  sensible  demonstration,  neither  will  he." 

The  Christian  system  forces  no  man's  will.  The 
consequence  then  is  plain — it  is  positive — it  is  un- 
avoidable in  any  other  way.  If  the  Gospel  is  true, 
*'  He  that  belie'ueth,  shall  be  sa'ued ;  but  he  that  be- 
lieveth  not^  shall  be  dam?icd.''^  These  are  the  words 
of  the  judge  of  the  quick  and  the  dead.  Our  author  has 
made  the  awful  choice.  His  eternai  state  depends  on 
the  certainty  of  this  revelation,  which  he  will  not  be- 
lieve on  the  report  of  others,  however  well  vouched. 

"  If  men  will  believe  upon  reasonable  motives, 
they  have  sufficient  means  of  Salvation  allowed  them; 


[.     208     ] 

but  if  they  will  not  believe  without  an  immediate 
personal  revelation,  they  are  never  like  to  have  that 
in  this  world ;  but  in  the  next,  God  will  reveal  him- 
self with  terror  and  vengeance  upon  all  the  workers 
of  iniquity.  God  doth,  both  by  nature  and  revela- 
tion, provide  for  the  necessities,  the  welfare  and  hap- 
piness, but  never  for  the  humours  and  peevishness 
of  men :  and  those  who  will  not  be  saved  but  accord- 
ing to  some  new  way  and  method  of  their  own,  must 
be  miserable  without  remedy. 

But  if  God  should  vouchsafe  to  make  some 
immediate  revelation  of  himself  to  these  insolent  of- 
fenders and  blasphemers  of  his  name  and  authority, 
how  can  we  be  assured  that  they  would  be  converted  ? 
Would  they  not  rather  find  out  some  pretence 
to  persuade  themselves  that  it  was  no  real  revelation, 
but  the  effect  of  natural  agents,  or  of  melancholy,  or 
of  a  disturbed  imagination  ?  For  those  who  have  so 
long,  not  only  rejected  (that  were  a  modest  thing) 
but  derided  and  reviled  Moses  and  the  prophets,  nay 
the  apostles  and  our  Sa\  iour  himself,  would  not  be- 
lieve, though  one  should  arise  from  the  dead."* 

This  extraordinary  principle  of  conduct  in  a  ra- 
tional creature,  with  regard  to  things  of  eternal  conse- 
quence, and  to  whom  life  and  immortality  are  offered 
by  one,  who  claims  a  right  to  ailix  his  own  terms,  is 
not  peculiar  to  the  infidelity  of  our  author.  Neither  is 
k  the  first  timx  that  this  resolution  has  led  its  votaries 
to  destruction;  although  they  have  acknowledged 
that  the  doctrines  they  are  required  to  believe,  contain 
the  purest  and  most  benevolent  morality.  One  at  first 

♦  Reasonab    of  Ckiistianity,  vol.  i.  18. 


[     209     ] 

sight  would  imagine  that  the  sporters  of  this  senti- 
ment, thought,  that  by  their  beHef,  the  teachers  of  our 
holy  religion,  were  to  be  personally  gainers ;  and 
that  the  teachers  were  as  ambassadors  for  Christ, 
beseeching  them  to  be  reconciled  to  God,  on  account 
of  some  private  benefit  or  emolument  to  themseh-es; 
and  that  the  inestimable  boon,  was  to  be  conferred 
on  the  teacher  instead  of  the  pupil. 

Alas  !  let  me  ask  this  profound  philosopher  with 
all  his  boasted  reason,  who  is  to  be  the  sufferer  in 
consequence  of  his  resolute  determination,  not  to 
believe  any  revelation  from  God,  on  the  well  attested 
report  of  others,  and  not,  unless  it  is  made  to  him  per- 
sonally— and  what  is  that  revelation,  w^hich  he  is 
determined  to  reject  with  so  much  obstinacy  ?  Take 
his  own  words  for  an  answer,  which  I  again  repeat, 
*'  a  morality  of  the  most  benevolent  kind,  ever  taught 
to  man  and  never  exceeded  by  any." 

Can  our  author  give  any  rational  assurance,  that 
even  if  God  should  thus  condescend,  it  would  Avork 
conviction  in  his  sceptical  mind  and  produce  a  firm 
belief  in  the  doctrines  of  the  Gospel.  For  my  own 
part  I  must  confess,  that  from  his  present  temper  and 
disposition  and  judging  from  the  conduct  of  his  pre- 
decessors in  unbelief,  in  the  time  of  our  Lord  and  his 
apostles,  I  am  fully  convinced,  he  would  not,  and 
that  the  same  obstinate  mind  would  raise  equal  objec- 
tions from  other  quarters  to  avoid  conviction.  An 
additional  reason  to  those  already  mentioned  for  this 
conclusion  is,  that  although  our  author  has  agreed, 
that  Jesus  Christ  was  *'  a  virtuous  character  and 
preached  the  purest  and  most  benevolent  morality," 
yet  let  me  ask,  has  he  conformed  himself  in  his  life 

D  d 


[     210     ] 

and  conduct  to  the  moral  precepts  and  excellent  prac- 
tices of  Jesus  Christ,  which  he  thus  gives  credit  to, 
as  pure,  amiable  and  benevolent.  If  he  has  not, 
which  I  believe,  from  my  personal  knowledge  of  the 
man,  he  will  not  even  pretend  to,  I  must  in  my  turn 
indulge  a  principle  of  unbelief,  that  he  would  even 
submit  to  a  revelation  from  God,  made  personally  to 
him,  if  it  did  not  fall  in  with  his  carnal  ideas  and  worldly 
expectations,  unless  it  should  also  be  attended  with 
the  convicting  influences  of  the  spirit  of  God,  to 
whom  all  things  ai'e  possible. 

Far  be  it  from  me  to  indulge  an  uncharitable  tem- 
per towards  any  man,  however  we  may  differ  in 
opinion;  but  I  consider  myself  founded  in  this  con- 
clusion by  the  experience  of  ages,  and  particularly  by 
the  conduct  of  many  persons,  under  similar  circum- 
stances, recorded  in  sacred  history  for  our  instruc- 
tion. Did  not  Nebuchadnezzar  receive  ocular 
demonstration,  *'  equal  to  the  ascending  of  a  Baloon^ 
or  the  sun  at  noon-day ^^"^  when  he  cast  Shadrach, 
Meshach  and  Abednego  into  a  fiery  furnace  ?  nxihen 
beholding  the  contempt  which  was  put  on  all  the 
effects  of  his  rage  and  fury  by  the  living  God,  he 
was  constrained  to  cry  out  "  blessed  be  the  God  of 
Shadrach,  Meshach  and  Abednego,  who  hath  sent 
his  angel  and  delivered  his  servants  that  put  their 
trust  in  him  ;  and  hath  changed  the  king's  command- 
ment and  yielded  their  bodies  rather  than  they  would 
serve  or  worship  any  God  sa^'e  their  own  God;  there- 
fore I  make  a  decree,  that  every  people,  nation  and 
language  which  shall  speak  any  thing  amiss  against 
the  God  of  Shadrach,  Meshach  and  Abednego,  shall 
be  drawn  in  pieces  and  their  houses  made  a  dunghill : 


[     2U     ] 

because  there  is  no  other  God  that  can  deliver  after 
this  sort." — And  yet  notwithstanding  this  extraordi- 
nary and  supernatural  demonstration  of  the  power  of 
theGodof  Shedrach,  Meshach  and  Abednego,wasnot 
the  prophet  afterwards  sent  to  him,  with  this  kind 
exhortation,  ''  to  break  off  his  sins  by  righteousness 
and  his  iniquities  by  shewing  mercy  to  the  poor?" 
What  was  the  consequence?  Did  he  not  despise  all 
these  convictions  arising  from  the  long  sufferintj 
goodness  of  God  and  still  boast  "  of  his  power  and 
the  honour  of  his  majesty,"  despising  the  judg- 
ments and  warning  of  heaven,  till  "  being  driven  from 
among  men  to  dwell  with  the  beasts  of  the  field,  and 
to  eat  grass,  as  oxen,  and  become  wet  with  the  dew 
of  Heaven  till  seven  years  should  pass  over  him;" 
and  till  by  this  heavy  indignation  of  the  wrath  of 
God,  he  became  humbled  by  the  bitterness  of  con- 
trition and  repentance?  and  was  led  to  declare,  "  now 
(after  all  I  have  justly  suffered)  1  Nebuchadnezzar 
praise  and  extol  and  honour  the  king  of  Heaven,  all 
whose  works  are  truth  and  his  ways  judgment,  and 
those  that  walk  in  pride  he  is  able  to  abase." 

Thus  was  Nebuchadnezzar  brought  to  reason  and 
to  act  like  a  rational  creature :  and  it  affords  a  verv  use- 
ful  lesson  to  our  author,  if  he  will  but  hearken  to  the 
divine  teachings  of  the  spirit  of  God  therein.  But  it 
may  turn  out  with  him  as  it  did  with  Nebuchadnez- 
zar's successor,  who  disregarded  all  this  ocular  de- 
monstration to  all  Babylon,  and  the  thousand  king- 
doms of  Nebuchadnezzar  for  seven  years. — Hearken 
for  a  moment  to  the  language  of  Daniel  to  Nebuchad- 
nezzar's grandson  Belshazzar,  an  abandoned  prince. 
''  O  king!  hear  thou!  the  most  high  God  gave  untc 


[     212     ] 

Nebuchadnezzar  thy  father,  a  kingdom,  and  majesty, 
and  honour,  and  glory :  and  for  the  majesty  that  he  gave 
him,  all  people,  nations  and  languages,  trembled  and 
feared  before  him:  whom  he  would  he  slew, and  whom 
he  would  he  kept  alive ;  and  whom  he  would  he  set  up, 
and  whom  he  would  he  put  down ;  but  when  his  heart 
was  lifted  up,  and  his  mind  hardened  in  pride,  he  was 
deposed  from  his  kingly  throne,  and  they  took  his 
glory  from  him :  and  he  was  driven  from  the  sons  of 
men;  and  his  heart  was  made  like  the  beasts,  and  his 
dwelling  was  with  the  wild  asses  ;  they  fed  him  with 
grass  like  oxen,  and  his  body  was  wet  widi  the  dew 
of  Heaven,  till  he  knew  that  the  most  high  God  ruled 
in  the  kingdom  of  men,  and  that  he  appointeth  over  it 
whomsoever  he  will.  And  thou  his  son,  O  Belshaz- 
zar,  hast  not  humbled  thine  heart,  though  thou  knew- 
est  all  this,  but  hast  lifted  up  thyself  against  the  Lord 
of  Heaven;  and  they  have  brought  the  vessels  of  his 
house  before  thee ;  and  thou  and  thy  lords  ;  thy  wives 
and  tliy  concubines,  have  drank  wine  in  them;  and 
thou  hast  praised  the  Gods  of  silver  and  gold,  of  brass, 
iron,  wood  and  stone,  wdiich  see  not,  nor  hear,  nor 
know  ;  and  the  God  in  whose  hand  thy  breath  is,  and 
whose  are  all  thy  ways,  hast  thou  not  glorified,"* 

Happy  will  it  be  for  our  author,  if  the  severest 
judgment  of  God,  even  to  eating  grass  like  an  ox, 
should  be  inflicted  upon  him;  provided  it  should  be 
so  sanctified,  as  to  prevent  the  last  awful  sentence, 
"  Thou  art  weighed  in  the  balance,  and  art  found 
wanting."  Alas!  every  day's  experience  proves  the 
fact,  "  that  for  spiritual  truth,  there  must  be  a  spi. 

•  5th  chap.  Dan.  18th  to  23d  ver. 


[     213     ] 

ritual  sense ;  and  the  scriptures  call  this  sense,  by  the 
name  of  Faith;  and  teach  that  all  men  have  it  not;  and 
that  where  it  is,  it  is  the  gift  of  God."* 

If  a  gracious  God,  in  his  infinite  mercy,  for  the 
sake  of  what  his  only  beloved  Son  has  done  and  suf- 
fered, thinks  proper  to  place  offending  man  in  a  state 
to  be  saved,  by  making  known  to  him  his  will,  and 
the  terms  of  access  to  him,  by  wliich  he  shall  finally 
attain  to  everlasting  life;  and  this  revelation  is  made 
through  the mediumofchofen witnesses,  whohave  laid 
down  their  lives  in  support  of  their  mission ;  and  they 
offer  rational  proof  of  these  facts,  such  as  is  more  than 
sufficient  to  convince  the  mind  in  any  human  in- 
quiry :  and  yet  if  one,  who  is  to  be  solely  benefitted  by 
these  offers,  obstinately  and  perversely  refuses  his  as- 
sent, and  insists  on  greater  or  different  testimony, 
before  he  will  accept  the  terms  of  grace  and  mercy ; 
ought  he  not  as  a  rational  being,  to  consider  se- 
riously, before  it  is  too  late,  what  is  most  likely  to  be 
the  issue  of  this  unreasonable  conduct?  Is  not  the 
final  destruction  of  such  a  person  sure  and  irretriev- 
able ?  Art  thou  stronger  than  the  Almighty ;  or  is  there 
any  appeal  from  his  righteous  judgment?  Can  a  plea  of 
the  want  of  further  or  different  evidence,  excuse  in 
the  day  when  thou  shalt  appear  before  his  a^^'ful  tri- 
bunal, to  render  a  reason  why  thou  hast  not  believed 
on  his  only  begotten  Son,  whom  he  hath  sent  into  the 
world,  with  suchproofs  of  his  divine  mission,  as  lie  has 
thought  proper  as  a  sovereign  God  to  give,  and  which 
it  became  every  sinner,  who  was  earnestly  seeking  af- 
ter truth,  to  have  received  with  gratitude  and  thank- 
fulness. 

•  Jones. 


C     214     ] 

Go  on,  Sir,  in  your  determination,  with  unbeliev- 
ing Thomas  of  old,  that  you  will  not  believe  till  you 
receive  conviction  in  your  own  way;  but  be  not  de- 
ceived into  the  expectation  of  Thomas's  gratification, 
as  you  stand  in  a  very  different  predicament ;  but  fear 
greatly,  lest  all  conviction  be  withheld,  till  everlasting 
destruction  shall  work  it  in  you,  to  your  eternal  shame 
and  reproach.* 

In  fine,  "  there  can  be  no  acquiescence  in  autho- 
rity, by  assenting  to  a  proposition,  whose  truth  we 
perceive  from  the  reason  of  the  thing-  To  such  a 
proposition  we  should  assent,  though  it  were  affirmed 
by  the  most  fallible  man;  nay,  though  he  was  not  a 
man  of  truth;  and  consequently  in  the  case  of  religion, 
it  would  be  no  manner  of  proof,  that  we  acknowledg 
ed  the  supreme  authority  and  infallible  veracity  of 
God.  This  acknowledgment  can  only  appear,  by  our 
assenting  to  a  proposition  made  to  us  by  God,  whose 
truth  we  do  not  perceive  by  any  evidence  from  the 
nature  of  the  thing ;  for  then  we  act  upon  the  simple 
authority  of  God's  affirmation;  and  our  assent  is  an 
explicit  acknowledgment  of  his  absolute  veracity." 

This  short  abstract  of  the  resurrection  and  ascen- 
sion of  our  divine  Redeemer,  as  recorded  by  the  evan- 
gelists, and  the  observations  that  have  naturally  arisen 
out  of  the  subject,  are  fully  sufficient  to  satisfy  any 
candid  mind,  of  the  imposition,  in  point  of  facts,  of 

*  "  There  is  a  degree  of  evidence  and  of  influence,  to  which  we  are 
not  entitled.  When  a  person  acts  against  conviction,  and  turns  from  the 
light,  God  does  not  always  leave  him  in  that  state  of  twilight,  but  adds  to 
his  blindness,  and  brings  on  a  tenfold  darkness.  When  people  pervert 
their  best  gifts,  they  will  be  farther  corrupted  to  their  ruin';  and  those  who 
are  guilty  of  wilful  and  obstinate  folly,  will  be  doomed  to  judicial  infatu- 
ation.    Bryant  Obs.  379. 


[     215     ] 

our  author's  statement  and  inferences  from  the  Chris- 
tian theory,  and  the  principal  event  on  which  it  is  ac- 
knowledged to  rest;  and  which,  if  the  imposition  has 
any  effect,  involves  the  everlasting  interests  of  those 
who  are  thus  deceived. 

And  now  may  we  not,  with  great  propriety,  retort 
on  our  author  his  own  unguarded  language,  *'  that 
his  observations  have  every  mark  of  fraud  and  im- 
position stamped  on  the  face  of  them;"  and  may  add, 
that  they  are  apparently  designed  to  mislead  the 
young  and  unwary  mind,  into  the  fatal  vortex  of 
scepticism  and  infidelity. 

Had  my  plan  and  leisure  permitted,  it  might  here 
have  been  shown,  how  fit  and  proper  this  glorious 
scheme  of  Salvation,  founded  on  the  resurrection  and 
ascension  of  Jesus  Christ,  was  to  the  distressing  ne- 
cessities of  the  ruined  posterity  of  Adam.  Nay  we 
might  have  gone  farther,  and  proceeded  to  explain 
the  advantages  of  it,  not  to  our  race  alone,  but  to  all 
the  inhabitants  of  the  spiritual  world — that  such  is 
the  infinite  and  incomprehensible  nature  of  the  great, 
supreme,  self-existent  Jehovah — the  Being  who  ne- 
cessarily is — that  finite  beings,  however  exalted  in 
their  nature  or  rank,  cannot  bear  to  contemplate  the 
ineffable  and  unveiled  glory  of  the  divine  essence, 
but  through  some  medium,  by  or  in  which,  they 
might  behold  the  divine  image,  in  a  manner  consist- 
ent with  their  finite  natures.  That  this  was  done 
from  the  beginning,  through  or  by  the  eternal  Logos, 
or  divine  Word,  under  a  visible  form,  in  which  he 
mediately  governs  and  directs  the  whole  system  of 
created  intelligencies,  agreeably  to  the  rules  of  eternal 
order. 


[     216     ] 

That  angels  and  men  having  sinned,  and  thus  in- 
troduced a  principle  of  disobedience  into  the  creation 
of  God,  which  must  have  proved  of  the  most  danger- 
ous consequence  to  the  whole  extent  of  being;  God 
of  his  infinite  love  and  mercy,  to  prevent  the  awful 
catastrophe,  determined  to  show  to  all  worlds,  his  in- 
finite disapprobation  and  abhorrence  of  sin. 

It  might  well  be  expected  indeed,  that  our  author, 
with  his  incredulous  temper,  would  have  laughed  at 
this  doctrine  of  original  sin,  and  the  defection  of  an- 
gels; but  on  his  own  system,  let  him  otherwise 
account  in  a  rational  manner,  for  the  universal  preva- 
lence of  evil,  both  in  the  moral  and  natural  world — 
the  sufferings  of  infants,  with  those  of  the  best 
of  men — the  fury  of  animals  and  their  devouring 
each  other — the  disregard  and  inattention  in  men  to, 
the  great  First  Cause ;  and  the  blasphemies  of  those 
who  presumptuously  deny  the  existence  of  any  God 
but  nature. 

Speaking  %vith  the  humility  and  reference  which 
becomes  such  imperfect  creatures  in  pronouncing  on 
the  inscrutable  operations  ofGod^  we  have  reasoti  to 
belie^e^  that  the  disapprobatio7i  a?id  abhorrence 
which  the  Supreme  Go'vernor  of  the  U7iii}erse  ?nust 
necessarily  entertaifi  for  all  sifi^  could  not  have  been 
shown  with  conviction  to  the  celestial  ranks  of  angels 
and  archangels,  and  the  whole  universe  of  intelligent 
beings,  so  well  in  any  other  Avay,  as  by  the  incar- 
nation, death  and  resurrection  of  the  Logos,  or  only 
beo'otten  Son  of  God.  The  divine  nature  cannot  be 
capable  of  anger,  wrath  or  vengeance,  which  are  pre- 
dicable  of  it,  merely  in  a  metaphorical  sense,  to  adapt 
language  to  the  finite  capacities  of  mortal  man,  and 


[     217     ] 

therefore  the  effects  of  this  unnatural  breach  of  order, 
or  disobedience  to  the  righteous  law  of  a  holy  God, 
were  manifested  in  the  most  striking  and  expressive 
manner,  by  the  humiliation  and  suiferings  of  the  sa- 
cred humanity  of  the  Son  of  God,  as  a  voluntary  sub- 
stitute for  tlie  offending  creature.  This,  though 
apparent  to  man,  only  in  their  external  infliction, 
were  well  known  to  the  whole  intelligent  world  of 
spirits,  in  his  inward  derelictions  and  desolations 
when  forsaken  on  the  cross,  and  which  are  well  calcu- 
lated to  affect  their  pure  minds  to  all  eternity. 

The  suffering  Messiah  known  to  the  whole  ange- 
lic host,  as  lying  in  the  father's  bosom  from  eternity, 
and  as  the  great  object  of  their  love  and  adoration 
from  their  first  existence;  and  who  alone  was  capable 
of  knowing  and  contemplating  the  Divinity  in  his 
pure  essence,  and  who  had  seen  the  Father,  being  the 
express  image  of  his  person,  and  who  thought  it  no 
robbery  to  claim  an  equality  with  God: — this  glori- 
ous being,  becoming  an  expiatory  sacrifice  and  pro- 
pitiatory victim  for  the  sins  of  the  world,  magnified 
the  law  of  God;  demonstrated  his  infinite  justice  and 
love  to  being  in  general,  and  made  it  known  to  the 
universe,  when  he  declared,  "  That  God  so  loved  the 
world,  as  to  give  his  only  begotten  Son,  that  whoso- 
ever should  believe  in  him  should  not  perish,  but 
have  everlasting  life."  All  this  fully  proved  the  in- 
finite wisdom  of  the  amazing  plan,  designed  to  sub- 
due all  things  to,  and  keep  them  in  the  love  of  order 
and  obedience,  discovering  to  men  and  angels  "  the 
exceeding  sinfulness  of  sin,"  and  the  awful  conse- 
quences of  it,  even  when  the  sacred  humaiiity  of  th^ 

*e 


[     218     ] 

eternal  Son  of  God  was.  to  be  the  victim,  as  a  substi- 
tute for  the  aggressor. 

We  might  liave  shown  further,  that  as  far  as  we 
can  see,  if  it  had  not  been  for  this  divine  scheme  of 
redemption,  the  sinless  inhabitants  of  the  numberless 
worlds  of  spirits,  would  not  ,have  been  made  ac- 
quainted with  the  horrible  nature  of  transgression,  pr 
have  been  so  well  confirmed  in  an  universal,  invari- 
able and  absolute  principle  of  obedience.  Thus.it 
was,  "  that  Mercy  and  Truth  met  together,  and  that 
Righteousness  and  Peace  have  kissed  each  other.'* 
*'  The  astonishing  scene,  probably,  remains  still 
deeply  imprinted  upon  the  minds  of  celestial  spirits, 
and  may  to  all  eternity  be  an  everlasting  proof  of  the 
wisdom  and  sanctity ;  the  justiceandgoodnessofGpd.'* 

It  might  have  been  added,  that  no  sooner  had  the 
aAvful  scene  of  man's  defection  taken  place,  and  the 
dark  cloud  of  destruction  overwhelmed  our  guilty 
parents,  than  the  love  of  God,  *'  who  delighteth  not 
in  tlie  death  of  the  sinner,  but  would  rather  that  he 
should  repent  and  live,"  made  known  this  only  possi- 
ble mode  of  restoration  to  his  favour;  and  perpetuated 
the  blessed  revelation,  "  by  typical  observances 
wherein  men  should  kill  a  kid,  a  lamb,  a  dove,  or  an 
unspotted  male,  the  first  bom  of  some  animal,  as  an 
emblem  of  the  innocent,  suffering  Messiah — this  re- 
peated afterwards  every  year  on  a  solemn  day — once 
every  month  on  the  first  day — once  every  week  on  the 
seventh  day — and  twice  every  day,  morning  and 
evening,  became  a  living  memorial,  and  emblematic 
record  of  this  supernatural  divine  mystery."* 

•  Philosoph.  Prin. 


[     219     ] 

But  alas !  this  would  have  been  a  dry  subject,  and 
unintelligible  language,  illy  suited  to  the  taste  or  com- 
prehension  of  our  author,  however  his  urgent  neces- 
sities might  require  the  inestimable  knowledge  of 
these  glorious  truths. 

Let  us,  therefore,  return  to  our  answer,  and  again 
take  notice  of  an  objection  of  our  author,  which  has 
been  aheady  mentioned,  but  which  is  deserving  of  a 
more  particular  attention. 


ON    THE 

AUTHENTICITY  OF  THE  BOOKS 

or   THE 

NEW  TESTAMENT. 


After  acknowledging  the  character  of  Jesus  Christ,  as  al' 
ready  stated,  our  author  thinks  to  strengthen  his  op^ 
position  to  sur  holy  religion,  and  to  gain  credit  to  his 
infidelity,  among  those,  who  are  not  in  the  habit  of 
inquiring  with  accuracy  for  themselves,  by  assuring  the 
world,  "  That  it  is  impossible  now,  to  know  who  were  the 
authors  of  this  story  of  the  resurrection  and  ascension  ; 
as  it  is  to  be  assured,  that  the  books  in  which  it  is  related, 
were  xvritten  by  the  persons  zvhose  names  they  bear.  The 
best  surviving  evidence  is  the  Jews,  and  yet  they  say  it  is 
not  true,^^ 

Our  author  thus  discovers  once  more,  either 
an  extieme  ignorance  of  what  the  advocates  for 
Christianity  have  written  on  this  subject ;  or  a  deter- 
mination to  pass  upon  his  unlearned  readers,  asser- 
tions which  he  knows  to  be  unfounded  in  truth. 

It  must  again  be  repeated,  that  most  of  the  books 
of  the  New-Testament,  and  particularly  the  four 
evangelists,  are  better  vouched,  and  have  greater  evi- 


[     222     ] 

dence  of  their  authenticity,  than  any  ancient  profane 
history.  The  writers  of  Caesar's  Commentaries,  Ci- 
cero's Orations,  the  iEneid,  or  the  lUad,  are  not  so 
well  ascertained  and  authenticated  as  those  of  the 
Gospels,  the  acts  of  the  apostles,  and  of  divers  other 
books  of  the  New-Testament. 

They  have  been  verified  by  the  church,  and  its 
learned  advocates,  from  the  times  of  the  apostles  to 
the  present  day,  with  as  much  accuracy  and  precision 
as  the  nature  of  the  thing,  and  the  circumstances  of 
the  times,  would  admit  of.  "  The  absurdity  of  athe- 
ism has  been  exposed;  and  the  atheist  driven  from  the 
field  he  had  the  presumption  to  call  his  own,  even  by 
the  very  weapons  which  he  chose  for  his  defence. 
Deism  in  all  its  forms,  has  been  examined  and  detect- 
ed; all  its  illiberal  cavils  have  been  replied  to;  all  its 
haughty  pretensions  confounded;  and  even  the  perti- 
nent and  momentous  objections,  to  which  the  best  in- 
formed and  best  disposed  of  its  advocates,  sometimes 
had  recourse,  have  been  weighed  with  impartiality, 
and  refuted  by  arguiiient.  Those  tenets;  which  rash 
aild  superficial  inquirers  had  supposed  to  be  destitute 
of  foundation,  have  been  expressed  with  greater  pre- 
cision, supported  by  stronger  proofs,  and  recom- 
mended by  new  illustrations.  Objections,  which 
from  their  minuteness,  might  otherwise  have  been 
neglected,  have  now  received  the  most  satisfactory 
answers-;  and  doubts,  which  from  their  obscurity,  and 
from  the  modesty  of  tliose  in  whose  minds  they 
arose,  might  have  remained  unresolved,  have  been 
openly  examined  and  fairly  removed.  In  short,  every 
pant  of  the  great  febric  of  religion,  has  received  some 
distinct  support  or  illustration,  which  has  added  tO' 


[     223     ] 

the  .strength  and  beauty  of  the  whole  .systeii[i.".* 
Thus  where  iniquity  has  i)iost  ^bounded,  grace  jhajS 
abounded  also. 

The  excellent  Dr.  Lardner,  to  whom  I  am  so 
much  indebted,  has  with, incredible  labour,  and  the 
sounflest  judgment,  given^uch  a  complete  and  candid 
statement  of  the  evidence  on  this  subject,  as  to 
amount  to  demonstration.  To  his  invaluable  work 
on  the  credibility  of  the  Gospel  history,  for  the  pur- 
pose of  shortening  these  observations,  I  refer  every 
serious  inquirer  after  truth .  He  j ustly  observes ,  that 
from  the  quotations  of  Iraeneus,  Clemens  Alexandri- 
nus,  TertuUian,  and  other  writers  of  the  second 
century  ;  of  Origen  in  the  third,  and  Eusebius  in  the 
fourth,  it  appears,  that  the  greater  part  of  the  books 
which  are  now  received  by  us,  and  are  called  canoni- 
cal, were  universally  acknowledged  in  their  times, 
and  had  been  so,  by  the  elders  and  churches  of  former 
times — and  the  rest  now  received  by  us,  though  they 
were  then  doubted  of  or  contradicted,  were  well 
known  and  approved  by  many."f 

It  is  to  be  suspected,  I  acknowledge,  that  our  au- 
thor has  never  been  concerned  in  looking  into  the  evi- 
dence on  which  the  theory  of  the  Christian  church  is 
founded,  whatever  he  may  have  done  with  regai'd  tp 

•  White's  Serm.  15—16. 

f  The  epistle  to  the  Hebrews,  the  secotid  epistle  of  Peter,  the  second 
and  third  of  John,  those  of  James  and  Jude,  and  the  book  of  the  Revela- 
lations,  being  published  a  considerable  time  after  the  greater  part  of  the 
other  portions  of  the  New-Testament  had  been  written  and  received  as  au- 
thentic histories,  and  inspired  oraclps  by  all  the  churches,  were  not  all 
at  once  embraced  throughout  the  whole  extensive  body  of  Christians,  ^n 
some  places,  therefore,  they  were  at  first  received  with  doubt,  till  their 
evidence,  and  the  circumstances  of  their  publication,  were  thoroughly  ex- 
amined, since  which  time  they  tuve  become  univers:.Uy  adopted. 


[     224     ] 

the  heathen  mythology.  To  those  who  know  him  as 
well  as  I  do,  it  will  arise  to  more  than  suspicion.  If 
it  had  been  otherwise,  he  would  hardly  thus  have  for- 
feited the  celebrity  he  has  obtained  as  a  man  of 
reading  and  observation,  by  betraying  to  the  world 
that  he  had  gained  it,  by  superficial  harangues  on  po- 
pular topics,  that  required  little  more  than  the  sugges- 
tions of  a  knot  of  friends,  who  might  easily  supply  his 
indolence  and  inattention,  for  purposes  they  esteemed 
of  great  public  importance  :  or  perhaps  with  great 
truth  it  may  be  said,  that  he  has  contented  himself 
with  barely  copying  from  the  Royal  Infidel  of  Prussia, 
the  apostate  of  Fernay,  or  the  more  modern  Boulan- 
ger ;  all  of  whom  have  done  the  same  from  Boling- 
broke,  Morgan  and  Tindal,  of  the  last  century,  whose 
objections  to  revelation  were  the  repetitions  of  many 
who  had  gone  before  them. 

The  assertion  then  of  our  author,  is  like  a  boiv 
shot  at  a  venture.  He  may  plead  that  he  knew  no  bet- 
ter; but  this  is  a  poor  excuse  for  misleading  his  read- 
ers, who  might  depend  on  his  character  as  an  author  ; 
and  shows  a  very  daring  spirit,  that  will  measure  the 
truth  by  his  own  weak  and  uninformed  standard. 

For  the  information  then  of  those  who  doubt  of 
this  important  matter,  among  whom  our  author  may 
properly  be  included,  I  will  venture  to  collect  a  very 
short  abstract  of  the  testimony  on  which  we  found  our 
belief. 

The  difiiculties  attending  the  investigation  of  very 
ancient  books,  as  to  their  authors  and  authenticity, 
might  well  excuse  a  research  further  than  the  times 
of  those  historians,  who  have  treated  the  subject  as  a 
system ;  which  generally  does  not  happen  till  many 


[     225     ] 

years  after  the  original  transactions  have  taken  place : 
and  even  then  the  general  reputation  among  people  of 
information  and  chai'acter,  and  the  tradition  of  the 
times,  in  most  cases  are  taken  for  the  best  evidence  of 
which  the  nature  of  the  thing  is  capable.  But  as  the 
present  dispute  is  of  the  utmost  importance  to  the 
souls  of  men,  I  shall  ascend  to  the  highest  source  from 
whence  the  necessary  proof  proceeds. 

The  Bible  is  a  word  which  has  been  in  general  use, 
among  Christians,  as  including  those  writings  which 
are  held  as  of  divine  authority.  That  part  of  it  called  the 
New-Testament,  or  the  Gospels,  which  gives  us  the 
history  of  the  life  and  death  of  Jesus  Christ,  and 
teaches  the  doctrine  of  Salvation  as  delivered  by  him 
and  his  disciples,  consists  of  the  four  evangelists,  the 
acts  of  the  apostles,  the  epistles,  and  the  revelation  to 
St.  John. 

It  is  a  collection  of  books  written  by  the  several 
persons,  whose  names  they  bear,  as  is  asserted  by 
Christians  in  general,  but  denied  by  our  adventurous 
author,  even  in  the  eighteenth  century. 

In  addition  to  the  proof,  we  shall  presentlv  adduce, 
*'  the  excellence  of  the  doctrines  contained  in  the 
scriptures,  is  an  evidence  of  their  di\'ine  authority. 
This  is  an  argument  which  has  great  force,  indepen- 
dent of  other  considerations.  Thus  let  us  suppose, 
that  the  author  of  the  Gospel  that  goes  under  St.  Mat- 
thew's name,  was  not  known,  and  that  it  was  unsup- 
ported by  the  writers  of  the  primitive  times;  yet  such 
is  the  unaffected  simplicity  of  the  narrations,  the  pu- 
rity of  the  doctrines,  the  sincere  piety  and  goodness 
of  the  sentiments,  that  it  carries  its  own  authority 
with, it.     And  the  same  thing  may  be  said  in  general 

F  f  ' 


[     226     ] 

of  all  the  books  of  the  Old  and  New-Testament ;  so 
that  it  seems  evident,  that  if  there  were  no  other  book 
in  the  world  besides  the  Bible,  a  man  could  not  rea- 
sonably doubt  of  the  truth  of  revealed  religion — **  the 
mouth  speaks  from  the  abundance  of  the  heart." 
Mens  writings  and  discourses  must  receive  a  tincture 
from  their  real  thoughts  and  designs.  It  is  impossi- 
ble to  play  the  hypocrite  in  every  word  and  expres- 
sion. This  is  a  matter  of  daily  observation,  that 
cannot  be  called  in  question;  and  the  more  any  one 
thinks  of  it,  or  attends  to  what  passes  in  himself  or 
others — to  the  history  of  the  human  thoiights,  Vv'Ords 
and  actions,  and  their  necessary  mutual  connections, 
the  more  clearly  will  he  see  it.  We  may  conclude, 
therefore,  even  if  all  other  arguments  were  set  aside, 
that  the  authors  of  the  books  of  the  Old  and  New- 
Testaments,  whoever  they  were,  caimot  have  made  a 
false  claim  to  divine  authority.  But  there  is  also  ano- 
ther method  of  inferring  the  divine  authority  of  the 
Scriptures,  from  the  excellence  of  the  doctrines  con- 
tained therein;  for  they  contain  doctrines  concerning 
God — a  Providence — a  future  state — the  dut}-  of  man, 
&c.  far  more  pure  and  sublime  than  can  any  ways  be 
accounted  for,  from  the  natural  powers  of  men,  cir- 
cumstanced as  the  sacred  writers  were.  To  set  this 
in  a  clear  light,  let  any  one  compare  the  several  books 
of  the  Old  and  New-Testaments  with  the  cotem- 
porary  writers  amongst  the  Greeks  and  Romans,  who 
could  not  possess  less  than  the  natural  powers  of  the 
human  mind;  but  might  ha\'e  had  over  and  above 
some  traditional  hints,  derived  ultimately  from  reve- 
lation. Let  him  consider  whether  it  be  possible  to 
suppose,  that  Jewish  shepherds,  fishermen,  Sec.  should 


[     227     ] 

both  before  and  after  the  rise  of  the  heathen  philoso- 
phy, so  far  exceed  the  men  of  the  greatest  abilities  and 
accomplish  meats  in  other  nations,  by  any  other  means 
than  by  divine  communications.  Nay,  we  may  say, 
that  no  writers,  from  the  inventor  of  letters  to  the  pre- 
sent time,  are  equal  to  the  penmen  of  the  books  of  the 
Old  and  New -Testaments,  in  true  excellence,  utility 
and  dignity;  which  is  surely  such  an  internal"  criterion 
of  their  divine  authority,  as  ought  not  to  be  resisted. 
And  perhaps  it  never  is  resisted  by  any,  who  have  duly 
considered  these  books,  and  formed  their  affections 
and  actions  according  to  the  precepts  therein  deli- 
vered."* 

We  will  now  proceed  to  the  evidence  afforded  us 
from  the  history  of  the  first  and  second  centuries. 

The  Lord  Jesus  Christ  was  crucified  and  rose  again 
about  the  year  thirty-three — and  the  apostles  conti- 
nued in  Jerusalem  till  about  the  year  forty-eight.  At 
the  time  of  Christ's  death,  and  of  the  first  preaching 
of  the  apostles,  for  twenty  or  thirty  years,  there  was 
no  written  system  of  the  Salvation  by  Jesus  Christ.  It 
was  preached  by  him  personally  during  his  life,  and 
confirmed  by  continual  miracles,  in  the  presence  of  all 
the  people,  openly  and  publickly;  and  finally  confirm- 
ed by  a  cruel  and  ignominious  death ;  and  the  fulfil- 
ment of  his  promise,  by  the  descent  of  the  Holy  Spirit. 
Afterwards  his  apostles,  being  poor  and  illiterate  men, 
but  filled  with  the  spirit,  and  endowed  with  the  gift  o. 
tongues  on  the  day  of  Pentecost,  following  his  exam- 
ple, taught  the  people  in  Jerusalem  and  the  neigh- 
bouring nations,  by  word  of  mouth,  confirming  their 
doctrines  by  undoubted  and  convincing  miracles. 

•  Han  lev  on  Man. 


[     228     ] 

As  yet,  there  was  no  call  for  written  systems — 
full  evidence  attended  the  apostles  wherever  they 
went.  But  when  they  began  to  form  and  settle 
churches  in  every  place  where  they  came,  the  persons 
whom  they  appointed  to  govern  and  teach  in  their 
absence,  stood  in  need  of  written  instructions,  as  well 
as  written  information  of  the  great  facts  of  the 
Christian  history,  to  which  they  and  their  proselytes 
might  at  all  times  recur;  and  they  considered  this 
blessed  system  as  bringing  to  their  knowledge,  life 
and  immortality. 

The  first  fifteen  years  after  the  crucifixion,  the 
church  was  mostly  confined  to  Jerusalem;  but  as 
churches  multiplied  fast,  throughout  the  Roman  em- 
pire, soon  after  this  period,  the  apostles  frequently 
made  use  of  writing,  for  the  purpose  of  more  general 
information. 

The  apostle  Paul,  a  man  of  learning  and  of  consi- 
derable natural  abilities,  was  now  added  to  the  num- 
ber of  the  apostles  by  a  divine  mission;  and  he  first 
set  the  example  about  the  year  fifty-one,  or  fifty-two, 
(eighteen  or  twenty  years  after  the  descent  of  the  Spi- 
rit on  the  apostles)  by  writing  an  epistle  to  the  Thes- 
salonians,  who  had  been  instructed  by  him  in  person; 
and  who  received  his  teachings,  "  not  as  the  word  of 
man,  but  as  it  was  in  truth  the  word  of  God;"  and  he 
exhorts  them  "  to  read  it  to  the  brethren." 

In  this  manner  he  continued  to  write  epistles  to 
the  different  churches  under  his  care,  till  they 
amounted  to  the  number  now  extant  in  the  New-Tes- 
tament. 

The  other  apostles,  as  Peter,  James  and  John, 
followed  his  example,  and  wrote  the  several  epistles 


[     229     ] 

that  go  under  their  names.  The  Acts  of  the  Apostles 
were  written  by  St.  Luke,  about  the  year  sixty -two 
or  sixty-three. 

The  four  evangelists  in  order,  are,  Matthew, 
Mark,  Luke  and  John.  The  first  three  wrote  their 
Gospels  about  the  same  time  that  the  Acts  of  the 
Apostles  were  written ;  and  St.  John  wrote  his  Gospel 
about  the  year  ninety-eight. 

Clemens  says,  "  And  yet  of  all  the  disciples  of  our 
Lord,  only  Matthew  and  John  have  left  us  written  re- 
cords ;  who  also,  as  report  says,  were  necessitated  to 
write;  for  Matthew  having  preached  first  to  the  He- 
brews, and  being  about  going  to  other  nations,  did  in 
his  own  country  language  pen  his  Gospel,  supplying 
by  writing  the  want  of  his  presence  and  converse 
among  those  who  he  was  now  to  leave.     Soon  after, 
when  Mark  and  Luke  had  set  forth  their  Gospels, 
John,  they  say,  spent  all  that  time  in  preaching,  and 
at  length  came  to  write  for  this  reason.     The  three 
first  written  Gospels,  having  been  now  delivered  into 
the  hands  of  all,  and  of  John  himself,  they  say  that  he 
approved  of  them  and  confirmed  the  truth  thereof  by 
his  own  testimony;  only  there  was  wanting  in  writing, 
an  account  of  those  things  done  by  Christ  at  the  first 
beginning  of  his  preaching.  And  the  thing  is  true,  for 
'tis  evidently  conspicuous,  that  the  other  three  evan- 
gelists have  committed  to  writing  only  those  things 
which  were  done  by  our  Saviour  in  one  year's  space 
after  John  the  Baptist  being  shut  up  in  prison.  There- 
fore, they  say,  tliat  the  apostle  John  being  for  these 
causes  thereto  requested,  has    declared    a    Gospel 
according  to  him,  die  time  passed  over  in  silence  by 
the  former  evangelists."* 

•  Euselj.  Lib.  iii.  42. 


[     230     ] 

Irenaeus,  who  was  conversant  with  Polycarp,  a  dis- 
ciple of  St.  John,  says,  "  And  all  the  elders  that  were 
conversant  in  Asia  with  John  the  disciple  of  our  Lord, 
do  testify,  that  John  delivered  his  Gospel  to  them,  for 
he  continued  among  them  till  Trajan's  time."* 

In  process  of  time,  the  primitive  Christians,  having 
had  these  sacred  books  handed  down  to  them  in  vari- 
ous copies,  authorized  by  the  particular  church  who 
had  the  original  in  keeping,  or  from  men  of  es- 
tablished characters  among  them,  determined  their 
being  genuine,  not  by  any  positive  authority,  or  spe- 
cial power  universally  acknowledged  by  them,  as  ge- 
neral councils  orother  church  assemblies ;  but,  as  they 
judged  of  any  other  of  their  religious  facts,  from  tes- 
timony or  tradition.  The  first  was  afforded  by  the 
cotemporaries  of  the  apostles  and  their  companions, 
who  were  writers  of  them ;  and  the  last,  by  the  re- 
cords of  the  several  churches  to  whom  they  were  res- 
pectively written. 

"  The  manner  of  handing  down  the  Scriptures  to 
posterity,  resembles  that  of  all  other  genuine  books, 
and  true  histories.  The  Greeks  and  Romans,  by  tra- 
dition, always  received  the  principal  facts  of  their  his- 
tories as  true,  and  never  doubted.  So  have  Jews  and 
Christians.  These  evidences,  though  traditionary, 
are  sufficient,  and  afford  a  real  argument,  as  well  as  one 
ad  hominem^  for  receiving  books  so  handed  down  to 
us.  For  it  is  not  to  be  conceived,  that  whole  nations, 
should  either  be  imposed  upon  themselves,  or  join  to 
deceive  others,  by  forgeries  of  books  of  facts. "f 

•  2d  Book  cf  Heresies,  ch.  39.  f  Hartley  on  Man. 


[     231     ] 

The  first  publication  after  the  three  Gospels  and 
the  epistles,  which  we  have  on  record,  is  the  epistle  of 
St.  Barnabas,  written  about  the  year  seventy-one,  in 
which,  though  he  does  not  mention  the  Gospels  by 
name,  he  alludes  to  them  by  a  number  of  quotations, 
whereby  it  is  plain,  that  he  had  seen  the  one  written 
by  St.  Matthew,  and  several  of  the  epistles. 

The  epistles  of  St.  Clement,  (the  third  bishop  of 
Rome,  after  St.  Peter)  to  the  church  of  Corinth,  was 
undoubtedly  written  about  the  year  ninety-six.  St. 
Paul  mentions  him  "  among  his  fellow  labourers, 
whose  names  are  in  the  book  of  life."  In  this  epistle 
he  expressly  quotes  the  epistle  to  the  Corinthians,  and 
says,  it  was  written  by  the  apostle  Paul:  besides 
which,  it  clearly  appears,  that  Clement  had  in  his 
hands,  the  Gospels  of  Matthew,  Mark  and  Luke;  the 
Acts  of  the  Apostles;  the  epistles  to  the  Hebrews,  Ro- 
mans, Galatians,  Ephesians,  Philippians,  Colossians, 
Thessalonians,  Timotlw,  Titus,  James  and  Peter. 
Clement  observes  also,  that  St.  Peter's  hearers  at 
Rome,  were  desirous  of  having  his  sermons  written 
down  for  their  use;  they  therefore  requested  Mark  to 
leave  them  a  written  memorial  of  the  doctrines  they 
had  received  from  him  by  word  of  mouth,  which 
Mark  did.  When  Peter  knew  what  had  been  done,  he 
was  pleased;  and  confinned  the  work  by  his  authority, 
that  it  might  be  read  in  the  churches. 

In  the  year  one  hundred,  Hermas,  who  is  mention- 
ed among  others,  in  the  end  of  the  epistle  to  the  Ro- 
mans, MT0te  his  Shepherd,  or  Pastor  of  Hermas, 
wherein  he  refers  to  many  passages  from  Matthew, 
Luke  and  John.  The  Acts,  the  epistles  to  the  Ro- 
mans,  Corintliians,  Galatians,    Ephesians,    Philip- 


[     232     ] 

pians,  Colossians,  Thessaionians,  Timothy,  Hebrews, 
James,  Peter,  John,  Jude,  and  the  Revelation. 

About  seven  years  after  the  Shepherd^  Ignatius, 
who  was  ordained  in  sixty-nine,  and  as  some  have  al- 
ledged,  by  Peter  himself;  and  who,  as  Chrysostom 
observes,  conversed  familiarly  with  the  apostles,  and 
was  perfectly  acquainted  with  their  doctrines,  wrote 
seven  epistles  to  as  many  churches,  in  which  he  men- 
tions the  epistle  of  Paul  to  the  Ephesians.  He  also 
mentions  the  Scriptures,  as  a  general  name.  He 
plainly  alludes  to  the  Gospels  of  Matthew  and  John, 
and  possibly  to  Luke — the  Acts  of  the  apostles — the 
epistle  to  the  Romans,  Corinthians,  Galatians,  Philip- 
pians,  Colossians,  Thessalonians,  Timothy,  Titus, 
Hebrews,  Peter  and  John. 

About  this  time,  or  in  one  hundred  and  eight,  Po- 
lycarp,  who  was  also  taught  by  the  apostles,  and  had 
conversed  with  many  who  had  seen  Jesus  Christ  in 
the  flesh,  and  who  had  been  appointed  bishop  of 
Smyrna  in  Asia  by  the  apostles,  in  his  epistles  to  the 
churches,  mentions  the  MTitings  of  the  New-Testa- 
ment as  "  the  oracles  of  the  Lord,"  and  calls  them  the 
Holy  Scriptures.  He  has  quotations  from  the  epistles 
to  the  Corinthians,  Ephesians,  Philippians,  and  Thes- 
salenians — and  also  from  Matthew's  and  Luke's  Gos- 
pels. He  refers  to  the  Acts  of  the  apostles,  the  epistles 
to  the  Romans,  Corinthians,  Galatians,  Ephesians, 
Thessalonians,  Colossians,  Timothy,  Peter,  John  and 
Hebrews. 

In  the  epistle  from  the  church  of  Smyrna,  con- 
cerning Polycarp's  mart}Tdom,  they  give  the  title  of 
Gospel  to  the  history  of  our  Lord  by  the  evangelifts. 


[     233     ] 

by  which  they  seem  also  to  intend  the  Ncw-Tsffta- 
ment  in  general,  and  refer  to  it  as  a  book  then  in  ufe* 

Eiisebiiis,  in  giving  an  account  of  the  evangelists 
in  the  year  one  hundred  and  twelve,  says,  "  Among 
those  who  were  illustrious  at  that  time,  \vas  Quadra- 
tus,  who,  together  with  the  daughters  of  Philip,  is 
said  to  have  enjoyed  the  gift  of  prophecy;  and  be- 
sides these,  there  were  at  that  time  many  eminent 
persons,  who  had  the  first  rank  in  the  succession  of 
the  apostles,  who  being  the  worthy  disciples  of  such 
men,  every  where  built  up  the  churches,  the  founda- 
tions of  which  had  been  laid  by  the  apostles;  extend- 
ing likewise  their  preaching  yet  farther,  and  scattering 
abroad  the  salutary  seeds  of  the  kingdom  of  Heaven, 
all  over  the  world.  For  many  of  the  disciples  at  that 
time,  whose  souls  the  dWine  IVord  had  inspired  with 
an  ardent  love  of  philosophy,  first  fulfilled  our  Savi^ 
our's  precept,  distributing  of  their  substance  to  the 
necessitous — then  travelling  abroad,  they  performed 
the  work  of  evangelists,  being  ambitious  to  preach 
Christ,  and  deliver  the  Scriptures  of  the  dhine  Gos- 
pels.'' 

In  the  year  one  hundred  and  sixteen,  Papias,  who 
had  been  a  hearer  of  St.  John,  (and  a  companion  of 
Polycarp)  was  bishop  of  Hierapolis  in  Asia,  m  rote  five 
books,  entitled,  "  An  Explanation  of  the  Oracles  of 
the  Lord."  He  asserts,  that  the  presbyter  John  told 
him,  that  "  Mark  being  the  interpreter  of  Peter, 
wrote  exactly  what  he  remembered,"  and  that  "  ^lat- 
thew  wrote  the  divine  Oracles  in  the  Hebrew  tongue." 
He  mentions  also  the  epistle  of  John  and  Peter,  and 
the  Acts  of  the  aposdes,  and  the  Revelation. 

G  e: 


[     234     ] 

In  the  year  one  hundred  and  forty,  Justin  Martyr 
came  to  Rome,  and  presented  his  first  apology  to  the 
emperor  Antoninus  Pius.  He  also  had  the  celebrated 
conference  with  Trypho  the  Jew,  and  returned  to 
Rome  again,  and  suffered  martyrdom  in  one  hundred 
and  sixty-four.  He  expressly  mentions  the  Gospels 
under  the  title  of  Memoirs  or  Commentaries  of  the 
apostles  and  their  companions — Chrisfs  Memoirs. 
He  also  calls  them  Gospels.  He  again  mentions  them 
as  the  memoirs  of  the  apostles  and  their  companions, 
who  wrote  the  history  of  all  things  concerning  our  Sa- 
viour Jesus  Christ — as  the  memoirs  composed  by  the 
apostles,  which  are  called  Gospels.  Thus  he  ac- 
knowledges the  four  Gospels ;  two  written  by  the 
apostles,  and  two  by  their  companions,  and  asserts, 
that  these  Gospels  were  publicly  read  in  the  as- 
semblies of  the  Christians  on  the  Lord^s  days^  by  a 
person  appointed  for  that  purpose. 

Trypho  the  Jew,  in  the  conference  above  alluded 
to,  says  to  Justin,  "I  am  sensible  that  the  precepts  in 
your  Gospels^  as  they  are  called^  ai'e  so  great  and  won- 
derful, that  I  think  it  impossible  for  any  man  to  keep 
them,  for  I  ha've  been  at  the  pains  to  read  them.''''  Jus- 
tin also  mentions  the  Revelation,  as  being  written  by 
a  man  from  among  themselves,  by  name  John,  one  of 
the  apostles  of  Christ.  He  quotes  from  the  Acts  of 
the  apostles — the  epistles  to  the  Romans,  Corin- 
thians, Galatians,  Ephesians,  Philippians,  Colos- 
sians,  Thessalonians,  Hebrews,  Peter,  and  the  Reve- 
lations. 

In  the  elegant  epistle  of  Diognetus,  who  wrote  in 
cue  hundred  and  sixty-six,  he  has  this  remarkable 


[     235     ] 

passage — "  The  fear  of  the  law  is  celebrated,  and  the 
grace  of  the  prophets  is  known;  the  faith  of  the  Gos- 
pels is  established,  and  the  tradition  of  the  apostles  is 
kept,  and  the  grace  of  the  church  rejoiceth  exceed- 
ingly." In  this  also  he  refers  to  St.  Matthew,  John, 
the  epistles  to  the  Romans,  Corinthians,  Philippians, 
Timothy;  of  Peter  and  John.  He  speaks  of  the  law 
and  the  prophets;  Gospels  and  apostolical  epistles. 

In  one  hundred  and  seventy-seven,  Melito,  bishop 
of  Sardis  in  Lydia,  says,  "  That  AA'hen  he  went  into 
the  east,  he  procured  an  accurate  account  of  the  books 
of  the  Old  Testament,"  from  which  we  may  safely 
conclude,  that  there  was  a  collection  known  by  the 
name  of  the  New-Testament.  One  of  his  works,  now 
lost,  was  entitled,  "  Of  the  Revelation  of  St.  John," 
so  that  he  might  have  had  that  book  in  his  collection  of 
the  New-Testament. 

About  the  year  one  hundred  and  seventy-eight, 
Iraeneus,  bishop  of  Lyons  in  Gaul,  and  disciple  of  Po- 
lycarp,  wrote  five  books  against  heresies.  He  is  very 
full  as  to  the  truth  of  the  Scriptures.  He  says,  "  We 
have  not  received  the  knowledge  of  the  way  of  our  Sal- 
vation, by  any  others  than  those  by  whom  the  Gospel 
has  been  brought  to  us;  which  Gospel  they  first 
preached,  and  afterw  ards  by  the  will  of  God  commit- 
ted to  writing,  that  it  might  be,  for  time  to  come,  the 
foundation  and  pillar  of  our  faith.  After  that  our  Lord 
arose  from  the  dead,  and  "  the  aposdes  were  endowed 
from  above,  with  the  power  of  the  Holy  Ghost  com- 
ing down  upon  them,  they  received  a  perfect  know- 
ledge of  all  things."  They  then  went  forth  to  all  the 
ends  of  the  earth,  declaring  to  men,  the  blessings  d 
heavenly  peace,  having  all  of  them,  aiid^every  ou" 


[     236     ] 

alike,  the  Gospel  of  God.  Matthew,  then  among  the 
Jews,  wrote  a  Gospel  in  their  own  language ;  while  Pe- 
ter and  Paul  were  preaching  the  Gospel  at  Rome, 
and  founding  a  church  there.  And  after  their  de- 
cease, Mark  also,  the  disciple  and  interpreter  of  Pe- 
ter, delivered  to  us  in  writing,  the  things  that  had 
been  preached  by  Peter.  Luke,  the  companion  of 
Paul,  put  down  in  a  book,  the  Gospel  preached  by- 
Paul.  Afterwards,  John,  the  disciple  of  the  Lord, 
who  also  leaned  on  his  bosom,  likewise  published  ^ 
Gospel,  while  he  dwelt  at  Ephesus  in  Asia — and  all 
these  have  delivered  to  us,  that  there  is  one  God,  the 
maker  of  the  Heavens  and  the  earth,  declared  by  the 
law  and  the  prophets;  and  one  Christ,  the  Son  of 
God.  And  he,  who  does  not  assent  to  them,  despis- 
eth  indeed  those  who  knew  the  mind  of  the  Lord,  but 
he  despiseth  also  Christ  himself  the  Lord,  and  he 
despiseth  likewise  the  Father,  and  is  self-condemned, 
resisting  and  opposing  his  own  Salvation,  as  all  he- 
retics do," 

He  often  quotes  the  Acts  of  the  apostles  as  writ, 
ten  by  Luke,  the  disciple  and  companion  of  the 
jipostles,  and  sums  up  with  this  observation.  "  Nor 
can  they,"  says  he,  "  pretend  that  Paul  is  not  an  apos- 
tle, when  he  was  chosen  to  this  end;  nor  can  they 
show,  that  Lake  is  not  to  be  credited,  who  has  rela.. 
ted  to  us  the  truth  with  the  greatest  exactness ;  and 
possibly  God  has  for  this  reason,  so  ordered  it,  that 
many  parts  of  the  Gospel  should  be  declared  to  us  by 
Luke,  which  all  are  under  a  necessity  of  receiving, 
so  that  all  m/ight  believe  his  subsequent  testimony, 
which  he  has  given  concerning  the  acts  and  doctrines 
of  the  apostles;  and  might  have  a  sincere  and  uncor- 


[     237     ] 

rupt  rule  of  faith,  and  be  saved.  Tlierefore  his  testU 
moiiy  is  true,  and  the  doctrine  of  the  apostles  is  mani- 
fest and  uniform,  without  any  deceit;  hiding  nothing 
from  man,  nor  teaching  one  thing  in  private,  and  ano- 
ther in  public.  He  expressly  quotes  twelve  epistles 
of  Paul,  and  takes  several  verses  from  the  He- 
brews. The  epistle  of  Peter,  he  acknowledges  as 
written  by  him.  Also  the  epistles  of  John,  the  dis- 
ciple of  our  Lord.  He  quotes  the  Revelations,  as  St. 
John's.  He  generally  calls  them  the  divine  Scrip- 
tures— divine  Oracles — the  Scriptures  of  the  Lord — 
evangelic  and  apostolic  writings — the  Scriptures  of 
the  Old  and  New-Testament — the  law  and  the  Gos- 
pel. He  says  the  Scriptures  are  perfect,  being  dicta- 
ted by  the  ivord  of  God,  and  his  Spirit.  He  declares 
that  there  were  four  Gospels  received  by  the  church, 
and  no  more;  all  which  he  has  frequently  quoted,  with 
the  names  of  the  writers;  as  also  the  book  of  the  Acts, 
w  Inch  he  ascribes  to  Luke. 

Li  one  hundred  and  eighty-one,  Theophilus,  a 
learned  heathen,  was  converted  to  Christianity,  and 
published  several  books.  Pie  quoted  Matthew's  and 
John's  Gospels,  as  sacred  Scriptures.  He  alludes  to 
Luke,  and  refers  to  the  epistles  of  Paul  to  the  Ro- 
mans, Corinthians,  Ephesians,  Philippians,  Colos- 
sians,  Timothy,  Titus,  and  the  Revelations  as  written 
by  St,  John. 

In  one  hundred  and  ninety-four,  Clement,  a  pres- 
byter of  Alexandria,  said  to  have  been  a  learned  man, 
and  an  excellent  master  of  the  Christian  philosophy, 
bore  a  noble  testimony  to  the  Scriptures  in  all  his 
WTitings.     He  says  there  were  four  Gospels,  of  Mat- 


[     238     ] 

thew,  Mark,  Luke  and  John,  and  takes  notice  of  the 
reason  for  writing  of  Mark's  Gospel.  He  quotes  the 
Acts  of  the  apostles,  as  MTitten  by  Luke.  He  fre- 
quently and  expressly  quotes  the  fourteen  epistles  of 
St.  Paul — also  the  first  of  Peter  and  the  first  of  John. 
He  received  the  epistle  of  Jude  and  the  Revelation. 

Serapion,  bishop  of  Antioch,  in  the  year  two  hun- 
dred, in  an  epistle  to  some  who  had  too  much  respect 
for  a  work,  entitled,  the  Gospel  of  Peter,  says,  *'  We 
brethren  receive  Peter  and  the  other  apostles  as  Chris- 
tians: but  as  skilful  men,  we  reject  those  writings 
which  are  falsely  ascribed  to  them,  well  knowing  that 
we  have  received  none  such. 

There  will  be  no  need  of  an  apology  for  inserting 
the  strong  testimony  of  Origen,  about  the  year  250  or 
260,  whose  learning,  piety,  and  strict  attention  to  sa- 
cred things,  no  one  will  dispute,  however  they  may 
object  to  particular  doctrines  held  byhim.  His  tes- 
timony is  recorded  by  Eusebius.  He  says,  "  I  have 
understood  by  tradition,  there  are  four  Gospels, 
which,  and  only  which,  are  to  be  allowed  without  con- 
tradiction by  the  church  of  God,  under  Heaven.  As 
to  the  first,  it  ^vas  written  by  one  Matthew,  formerly  a 
publican,  but  afterwards  an  apostle  of  Jesus  Christ ; 
he  published  it  written  in  Hebrew,  for  the  sake 
of  those  Jews  who  believed.  The  second  is  Mark's 
Gospel,  who  wrote  it  as  Peter  expounded  to  him; 
whom  also  he  confesses  to  be  his  son,  in  his  catholic 
epistle,  and  in  these  words-^the  church  which  is  at 
Babylon,  (meaning  Rome)  elected  together  with  you, 
saluteth  you,  and  so  doth  Marcus  my  son.  And  the 
third  is  the  Gospel  according  to  St.  Luke,  -which  i;5 


I     239     ] 

commended  by  St.  Paul.     He  wrote  it  for  tlie  sake 
of  the  heathens.     Lastly,  St.  John's  Gospel." 

Li€(  me  here  add  the  observations  of  the  excellent 
Lardner,  before  mentioned,  on  this  subject.  "Though 
many  works  of  the  primitive  times  of  Christianity 
Jiave  not  come  down  to  us,  we  have  seen  and  ex- 
amined a  large  number  of  works,  of  learned  Christian 
writers,  in  Palestine,  Syria,  Asia  Minor,  Egypt,  and 
that  part  of  Africa  that  used  the  Latin  tongue  ;  and  in 
Crete,  Greece,  Italy  and  Gaul :  all  in  the  space  of  one 
hundred  and  fifty  years  after  writing  the  first  book  of 
the  New-Testament.  In  the  remaining  works  of  Ire- 
nasus,  Clement,  of  Alexandria  and  Tertullian,  though 
some  works  of  each  have  been  lost,  there  are  perhaps 
more  and  larger  quotations  of  the  small  volume  of  the 
New- Testament,  than  from  all  the  works  of  Cicero, 
(though  of  so  uncommon  excellence  for  thought  and 
style)  in  the  writers  of  all  characters  for  several  ages, 
— insomuch,  that  we  have  reason  to  think,  a  late 
learned  and  judicious  divine,*  did  not  exaggerate  be- 
yond the  truth,  when  he  said,  that  the  facts  upon 
which  the  Christian  religion  is  founded,  have  a 
stronger  proof,  than  any  facts  at  such  a  distance  of 
time  ;  and  that  the  books  which  convey  them  down  to 
us,  may  be  proved  to  be  uncorrupted  and  authentic, 
with  greater  strength  than  any  other  writings  of  equal 
antiquity. 

PLven  Julian  the  apostate,  acknowledges  the  Gos- 
pels, as  written  by  those  whose  names  they  bear.  He 
mentions  the  evangelists  by  name,  and  quotes  many 
passages.     He  particularly  treats  of  the  first  chapter 

•  Dr.  Jeremiah  Hunt. 


[     240     ] 

of  John's  Gospel — of  Christ  being  the  WbrdofGody 
and  the  PFord  being  made  flesh,  and  of  the  accepta- 
tion in  which  it  was  at  that  tithe  received.* 

He  plainly  confesses,  "  that  those  were  Peter's, 
Paul's,  Matthew's,  Mark's  and  Luke's  works,  read 
by  Christians  under  their  names ;"f  and  one  might 
reasonably  suppose,  that  Julian,  in  that  early  day, 
knew,  at  least,  as  much  of  this  dispute  as  our  author ; 
dnd  be  is  at  leasts  one  person  who  tells  us  who  wrote 
them. 

It  is  not  forgotten,  that  it  has  been  said,  that  the 
canon  of  Scripture  was  first  settled  in  the  council  of 
Laodicea — but  this,  as  most  of  our  author's  asser- 
tions, will  not  appear  to  be  the  case  to  any  one,  who 
will  read  their  canon  for  himself.  It  is  therein  de- 
clared, "  That  private  psalms  ought  not  to  be  read  in 
the  churches,  nor  any  books  not  canonical,  but  only 
the  canonical  books  of  the  Old  and  New-Testament." 
Then  follows  a  list  of  those  books  that  are  canonical. 
The  same  may  be  observed  on  the  acts  of  the  third 
council  of  Carthage,  in  these  words  ;  "  Moreover  it 
is  ordained,  that  nothing  beside  the  canonical  Scrip- 
tures be  read  in  the  churches,  under  the  name  of  the 
divine  Scriptures." 

Surely  there  is  nothing  in  either  of  these  that  will 

any  way  justify  our  author's  assertion,  "  That  the 

canon  of  Scripture  was  settled  in  these  or  any  other 

councils." 

I  will  take  the  liberty  of  adding  an  extract  from 

the  famous  Mr.  Le  Clerc,  as  immediately  applicable 

to  this  subject.     He  says,  "  We  no  where  read  of  the 

•  Jul.  part  ii.  327.  lib.  x.  333.  f  Cyril,  book  x. 


[     241     ] 

council  of  the  apostles,  nor  any  assembly  of  the  go- 
vernors of  Christian  churches,  convened  to  determine 
by  their  authority,  that  such  a  number  of  Gospels, 
neither  more  or  fewer,  should  be  received.  Nor  was 
there  any  need  of  it,  since  it  is  well  known  to  all, 
from  the  concurring  testimony  of  cotemporaries,  that 
the  four  Gospels  are  the  genuine  M'ritings  of  those 
whose  names  they  bear:  and  since  it  is  also  manifest 
there  is  not  any  thing  in  them  unworthy  of  those,  to 
whom  they  are  ascribed,  nor  any  thing  at  all  contrary 
to  the  Revelation  of  the  Old- Testament,  nor  to  right 
reason.  There  was  no  need  of  a  fynod  of  gramma- 
rians to  declare  magisterially,  what  are  the  works  of 
Cicero  or  Virgil.  In  like  manner  the  authority  of  the 
Gospels  has  been  established  by  general  and  perpetual 
consent,  without  any  decree  of  the  governors  of  the 
church.  ^Ve  may  say  the  same  of  the  apostolical 
epistles,  which  owe  all  their  authority,  not  to  the  de- 
cisions of  any  ecclesiastical  assembly,  but  to  the  con- 
curring testimony  of  all  Christians,  and  the  things 
themselves  which  are  contained  in  them."  And  ano- 
ther from  St.  Augustine—"  We  know  the  writings 
of  the  apostles,"  says  he,  "  as  v.  e  know  the  works  of 
Plato,  Aristotle,  Cicero,  Varro,  and  others;  and  as 
we  know  the  writings  of  divers  ecclesiastical  authors, 
for  as  much  as  they  have  the  testimony  of  contempo- 
raries, and  of  those  who  have  lived  in  succeeding 
ages." 

This  part  of  the  argument  shall  now  be  concluded 
by  another  quotation,  equally  applicable,  from  the  fa- 
mous Dr.  Hardey  on  Man.  "  The  manner  in  which 
the  books  of  the  Old  and  New-Testament  have  been 
handed  do>vn  from  age  to  age,  proves;  both  their  gcnu- 

II  h 


[     242     ] 

ineness,  and  the  truth  of  the  principal  facts  contained 
in  them.  1st.  It  resembles  the  manner  in  which  all 
other  genuine  books  and  true  histories  have  been 
conveyed  down  to  posterity — as  the  writings  of  the 
Greek  and  Roman  poets,  orators,  philosophers  and 
historians,  were  esteemed  by  these  nations  to  be 
transmitted  to  them  by  their  forefathers,  in  a  continu- 
ed succession,  from  the  times  in  which  the  respective 
authors  lived;  so  have  the  books  of  the  Old-Testa- 
ment by  the  Jewish  nation,  and  those  of  the  New  by 
the  Christians;  and  it  is  an  additional  evidence  in  the 
last  case,  that  the  primitive  Christians  were  not  a  dis- 
tinct nation,  but  a  great  multitude  of  people,  dispersed 
tlirough  all  the  nations  of  the  Roman  empire,  and  even 
extending  themselves  beyond  the  bounds  of  that  em- 
pire. As  the  Greeks  and  Romans  always  believed 
the  principal  facts  of  their  historical  books,  so  the 
Jews  and  Christians  did  more,  and  never  seem  to 
have  doubted  of  the  truth  of  any  part  of  them.  Now 
I  suppose  that  all  sober  minded  men  admit  the  books 
usually  ascribed  to  the  Greek  and  Roman  historians, 
philosophers,  &c.  to  be  genuine,  and  the  principal 
facts  related  or  alluded  to  in  them,  to  be  true ;  and  that 
one  chief  evidence  for  this  is,  the  general  traditionary 
one  here  recited.  They  ought  therefore  to  pay  the 
same  regard  to  the  books  of  the  Old  and  New-Tes- 
tament, (independent  of  their  divinity)  since  they 
have  the  same,  or  greater  reason  for  it.  It  is  not  to 
be  conceived  that  whole  nations,  should  either  be  de- 
ceived themselves,  or  concur  to  impose  on  others,  by 
forgeries  of  books  or  facts.  These  books  and  facts 
must  therefore  be  genuine  and  true;  and  it  is  a  strong 
additional  evidence  of  this,  that  all  nations  must  be 


[     243     ] 

jealous  of  forgeries  for  the  same  reasons  that  we  are." 
"  Whoever  received  the  books  of  the  New-Testa- 
ment in  ancient  times,  as  genuine  and  true,  must  not 
only  have  forsaken  all  sinful  pleasure,  but  exposed 
themselves  to  various  hardships,  dangers,  and  even  to 
death  itself.  They  had  indeed  a  future  glory  pro- 
mised; but  this  being  future,  must  have  been  sup- 
ported with  the  most  incontestible  evidences;  also,  it 
could  have  no  power  against  the  opposite  motives; 
and  both  together  must  so  rouse  the  mind,  as  to  make 
men  exert  themselves  to  the  utmost,  till  they  had  re- 
ceived full  satisfaction — besides  which,  it  is  to  be  ob- 
served, that  even  joy,  and  the  greatness  of  an  expec- 
tation, incline  men  to  disbelieve,  and  to  examine  with 
a  scrupulous  exactness,  as  well  as  fear  and  dislike. — 
As  to  those  who  did  not  receive  them,  they  would 
have  sufficient  motives  to  detect  the  forgery  or  false- 
hood, had  there  been  any  such.  They  were  all  con- 
demned  for  their  unbelief;  many  for  their  gross  vices; 
the  Jew  for  his  darling  partiality  to  his  own  nation  and 
Ceremonial  law ;  the  Gentile  for  his  idolatry  and  poly- 
theism; and  the  most  dreadful  punishment  threatened 
to  all  in  a  future  state. — It  may  be  added,  that  the  per- 
sons reproved  in  the  Gospels,  and  by  the  apostles, 
(meaning  the  five  apocalyptical  churches  and  the  Ni- 
colaitans)  could  not  but  endeavour  to  vindicate  them- 
selves.  The  books  were  all  of  a  public  nature,  and 
die  reproofs  particularly  so,  as  bemg  intended  to 
guard  others." 

We  now  come  to  the  last  part  of  the  assertion  ol 
our  author,  *'  That  the  best  surviving  e\  idence  is  the 
Jews,  and  yet  they  say  it  is  not  true."  Now,  if  by  thif 


[     244     ] 

it  is  designed  to  insinuate,  that  none  of  the  Jews  have 
acknowledged  the  facts  ©f  the  resurrection  and  ascen- 
sion, it  is  not  true,  as  we  have  already  shown.  That 
the  present  Jews,  as  a  people  or  nation,  deny  the 
doctrines  of  the  New- Testament,  is  not  only  a  fact, 
but  is  expressly  foretold  in  those  books,  that  they 
should  do  so  till  the  end  of  the  Roman  government — 
Rnd  they  also  foretel  other  circumstances,  attending 
this  once  chosen  people  of  God,  who  are  still  to  be  re- 
united to  him,  ftiUy  convincing  to  many  wise  men  of 
the  truth  of  their  declarations;  such  as  their  dispersed 
and  humiliating  state  throughout  the  world ;  their  con- 
tinuing a  separate  people,  &:c.  Yet  true  it  is,  that  very 
large  numbers  of  Jews,  in  the  first  ages  of  the  Chris- 
tian church,  embraced  her  doctrines,  and  gloried  in 
the  cross.  Nay,  for  many  years,  the  whole  Christian 
church  was  made  up  entirely  and  exclusively  of  Jews; 
and  every  writer,  except  Luke,  concerned  in  the 
Scriptures  of  the  New-Testament,  were  Jews,  and 
none  other — and  at  the  first  prosecution  of  Peter  be- 
fore the  sanhedrim,  the  then  representative  body  of 
the  Jewish  nation,  "  they  acknowledged,  that  indeed 
a  notable  miracle  had  been  done  by  the  apostles,  was 
manifest  to  all  them  that  dwelt  at  Jerusalem,  and  that 
they  could  not  deny  it."  And  the  consequence  was, 
"  that  the  word  of  God  increased,  and  the  number  of 
the  disciples  multiplied  in  Jerusalem  greatly;  and  a 
great  company  of  the  priests  were  obedient  to  the 
faith." 

The  Jews  as  a  people,  nevertheless,  at  this  day,  as 
they  have  been  since  the  time  of  Moses,  are  firm  be- 
lievers in  revelation,  and  though  they  reject  Jesus 


[     245     ] 

Christ  as  the  promised  Messiah,  and  will  not  at  pre- 
sent have  him  to  reign  over  them,   yet  they  fully 
believe  in  one  yet  to  come,  as  foretold  by  Moses  and 
the  prophets.     Let  some  of  their  late  learned,  judici- 
ous, and  excellent  writers,  speak  for  themselves. — 
*' When  we  reflect,"  say  they,  speaking  on  the  subject 
of  revelation,  "on  the  baneful  systems  set  up  in  ages 
past,  and  in  this  one  too  by  philosophers — when  we 
see  the  providence  of  God,  his  justice,  and  even  his 
existence  contested — fatality  mtroduced — liberty  de- 
stroyed— the  land  marks  of  right  and  wrong  daringly 
torn  up,  or  placed  with  uncertainty,  by  those  pretend- 
ers to  wisdom — man  degraded — ailthebonds  of  socie- 
ty dissolved — ^'ain  imaginations  and  racking  doubts 
substituted  in  the  place  of  the  most  comfortable  and 
salutary  truths — when  we  see  these  things,  our  spirit 
is  stirred  up  at  all  these  errors,  and  we  cannot  help 
thinking  ourselves  happy  in  being  preserved  from 
them  by  such  reasonable  and  holy  laws.     O  Israel ! 
happy  are  v/e,  for  the  things  that  are  pleasing  to  God, 
are  made  known  to  us;  he  hath  not  dealt  so  with  any 
nation."*  And  again,  speaking  of  the  Christian  reli- 
gion, they  say,  "  Those  Christians  who  persecute  on 
account  of  religion,  either  offend  against  truth,  or  are 
illy  acquainted  with  their  religion.  We  Jews,  can  as- 
sure them,  that  the  Christian  religion  does  not  oblige 
men  to  murder  one  another  for  paragraphs,  no  nor  for 
the  most  important  doctrines.  The  true  spirit  of  their 
religion,  breathes  nothing  but  mildness — he  calumni- 
ates it,  who  ascribes  to  it  the  mad  deeds  of  blind  fanat- 
'  icism,    and  the  crimes  of  dark  policy.     It  equally 

•  Letters  of  certain  Jews,  310, 


[     246     ] 

condemns  both  these.  Those  Christians  confound 
Christianity,  with  the  abuses  made  of  it.  When  will 
those  great  men  deign  to  reason  justly."* 

The  Jews  do  not  even  doubt,  that  the  books  of  the 
New- Testament,  were  written  by  the  evangelists, 
who  were  their  countrymen;  and  Jews  as  well  as  they. 
They  do  not  deny  the  writings  of  Paul  and  Peter, 
James  and  John,  or  any  other  of  the  authors  of  the 
New-Testament;  but  they  suppose  them  either  to 
have  been  impostors,  or  misled  and  imposed  upon : 
but  these  very  Jews,  as  a  people,  and  all  their  sacred 
writings,  profess  the  same  things,  in  expectation  of 
their  Messiah  to  come,  with  the  like  properties,  qua- 
lities and  chai'acter. 

The  foundation  of  our  author's  after  observations, 
being  thus  answered  and  removed  out  of  the  wa}^  I 
shall  pass  them  by  without,  and  indeed  as  unworthy 
of,  farther  notice.  I  mean  the  ridiculous  story  he  has 
introduced  from  the  poets,  about  the  race  of  giants 
making  war  against  Jupiter,  and  thi'owing  an  hundred 
rocks  against  him  at  once ;  and  afterwards  being  con- 
fined under  Mount  Etna.  From  this  he  supposes  the 
story  of  Satan's  making  war  against  the  Almighty, 
took  its  rise — that  Satan  was  then  defeated  and  con- 
fined to  a  pit,  and  afterwards  let  out  again,  to  deceive 
a  woman  in  the  garden  of  Eden — finally,  that  Satan 
obtained  a  triumph  over  the  whole  creation,  Jews, 
Turks  and  infidels,  and  even  the  Almighty  himself — 
with  a  number  of  other  as  profane  and  blasphemous 
accounts  of  the  Christian  system,  originating  in  his 
own  brain,  or  the  imaginations  of  heathen  poets,  who 

•  Letters  of  certain  Jews,  172. 


[     247     ] 

\\  ere  at  a  loss  to  account  for  the  phenomena  of  nature, 
from  the  mere  light  of  nature,  unassisted  by  revela- 
tion. But  these  are  not  to  be  found,  either  in  the 
books  of  the  Old  or  New-Testament,  or  in  any  theory 
of  a  Christian  church,  ancient  or  modern.  This  suf- 
ficiently proves,  what  was  before  suggested,  that  our 
author  has  undertaken  to  write  on  a  subject,  the  first 
principles  of  which  he  has  not  troubled  himself  to  in- 
vestigate. He  has  barely  vamped  up,  in  a  parade  of 
language,  the  well  answered  objections  of  the  Deists 
of  the  last,  and  beginning  of  the  present  century.  To 
these  our  author  may  claim  the  merit  of  adding,  the 
ludicrous  and  blasphemous  reveries  of  debauchees 
and  drunkards  over  their  cups ;  thinking  thereby  to 
impose  on  the  world  such  stuff  for  argument,  merely 
because  he  has  prefaced  it  with  the  name  of  "  The 
Age  of  Reason;"  as  if  reason  consisted  in  falsehood, 
ridicule  and  burlesque. 

I  shall  therefore  pass  by  all  this  rhapsody  of  non- 
sense, and  proceed  to  his  observations  on  the  books 
of  the  Old  and  New-Testament,  beginning  with  Ge- 
nesis, and  ending  with  the  Revelations. 


THE  OBJECTIONS 


TO     THE 


OLD   TESTAMENT, 
CONSIDERED. 


Our  author  introduces  his  general  observations  on  the  Biblcy 
by  endeavouring  to  prejudice  the  unxuary  in  favour  of  his 
objections^  by  assuring  them^  "  That  although  the  boldness 
of  his  investigatio7u  xooxdd  alarm  yyiony,  yet  it  xvould  he 
paying  too  great  a  compliment  to  credulity,  to  forbear 
them  on  that  account — that  the  times  and  the  subject  de- 
mand it  to  be  done — that  the  suspicion,  that  the  theory  of 
zuhat  is  called  the  Christian  church  is  fabulous,  is  becomiiig 
very  extensive  in  all  countries  ;  and  that  it  xuill  be  a  conso- 
lation to  such  persons,  to  see  the  subject  freely  investi- 
gated.''^ 

1 T  must  be  evident  by  this  time,  to  every  can- 
did and  sincere  inquirer  after  truth,  that  if  the  facts 
ab-eady  treated  of  in  this  answer  be  true,  there  can  be 
little  necessity  of  further  argument,  to  show  the 
weakness  as  well  as  wickedness  of  the  other  ob- 
servations of  the  Age  of  Reason,  on  the  Christian 

I  i 


[     250     ] 

system ;  yet,  for  the  sake  of  those  who  have  not 
time  or  inclination  to  search  into  these  things,  we 
will  proceed,  by  taking  previous  notice  of  the  obser- 
■sations  above  referred  to,  which  he  calls  bold  investi- 
gations. 

Let  me  ask  this  man,  who  seems  so  fearful  of  pay- 
ing a  compliment  to  credulity,  who  it  is  that  he 
supposes  will  be  alarmed  by  the  boldness  of  his  inves- 
tigations ?  He  must,  I  conclude,  mean  the  weak  and 
ignorant  alone.  What  has  he  done  to  give  this 
apprehended  alarm  to  those  who  understand  the  sub- 
ject? He  has  done  very  little  more,  than  change  the 
style  and  language  of  his  predecessors,  though  they 
have  been  so  fully  answered. 

Indeed  it  could  scarcely  have  been  credited,  be- 
fore son'owful  conviction  had  prevented  a  doubt,  that, 
at  this  day  of  light  and  knowledge,  a  man  could  have 
been  found,  pretending  to  any  character  in  the  learned 
world,  who  would  have  ventured  to  talk  of  the  free- 
dom and  boldness  of  investigations,  that  were  to  con- 
sist wholly  of  dogmatical  assertions  on  subjects  of  so 
great  importance,  without  attempting  either  argument 
or  proof — and  this  too,  in  direct  opposition  to  the  un- 
weariedand  successful  labours  of  the  most  learned  men 
of  which  the  world  has  ever  boasted,  in  answering  and 
confuting  the  rational  and  learned  objections  of  men 
of  knowledge  and  science,  who  had,  (contrary  to  our 
author's  pretensions)  made  the  professions  and  doc- 
trines of  Christians  their  long  and  serious  study. 
These  have  with  great  abilities  arranged  and  support- 
ed every  objection,  that  could  with  any  propriety  be 
urged  against  the  Christian  system,  by  arguments  and 
reasons  founded  on  the  nature  and  consequences  of 


[     251     ] 

tliat  system. Mr.  Hartley  justly  observes,  that 

"  the  true  and  pure  religion  of  Christ,  alone  grows 
more  evident  and  powerful,  from  every  attack  that  has 
been  made  upon  it;  and  converts  the  bitterness  and 
poison  of  its  adversaries  into  nourishment  for  itself, 
and  an  universal  remedy  for  the  pains  and  sorrows  of  a 
miserable  and  degenerate  world." 

The  insuperable  vanity  and  unconquerable  pride 
of  our  author,  must  have  led  him  to  suppose,  that  his 
religious  dogma's  would  prove  as  successful  with  the 
ignorant  and  credulous  multitude,  as  many  of  his  po- 
litical heresies  have  done,  merely  because  they  were 
asserted  with  a  licentious  boldness,  that  refused  the 
aid  of  proof  or  reason. 

We  agree  with  his  position,  that  the  times  and  the 
subject  are  very  important;  and,  if  he  pleases,  that  in- 
fidelity is  gaining  ground  in  every  part  of  the  Chris- 
tian world.  Is  this  to  be  wondered  at,  when  we  find 
infidels  in  all  corners  of  the  land,  using  every  mean  and 
subtle  artifice  to  poison  the  minds  of  the  young  and 
uninstructed;  taking  advantage  of  a  season  of  political 
disorder  and  confusion;  and  impressing  them  both  by 
precept  and  example,  with  an  aversion  to  search  after 
truth,  and  a  love  for  every  vicious  inclination.^ 

But  under  this  distressing  view  of  the  subject,  we 
would  acquaint  our  author  with  one  important  fact; 


•  The  observation  of  Mr.  Gibbon,  on  the  scepticism  of  the  pagan 
world,  at  the  first  propagation  of  Christianity,  may  be  applicable  here. — 
"  The  contagion  of  these  sceptical  writings,  had  been  diiTused  far  beyond 
the  Kumber  of  their  readers.  The  fashion  of  incredulity  was  communica- 
tred  from  the  philosopher  to  the  man  of  pleasure  or  business  ;  from  the  no- 
ble to  the  plebian ;  and  from  the  master  to  the  menial  slave,  who  waited 
at  his  table,  and  who  eagerly  listened  to  the  freedom  of  hi»  conversa- 
tion."— Vol.  ii.  355. 


[     252     ] 

that  even  this  truth,  in  which  he  seems  so  confident, 
with  all  its  melancholy  train  of  evils,  is  a  confirmation 
of  the  doctrines  he  is  endeavouring  to  subvert,  and  is 
an  additional  proof  of  the  divinity  of  the  sacred  Scrip- 
tures ;  the  evidence  in  whose  favour  is  increased  even 
by  our  author  himself. 

Hearken  to  what  these  divine  writings  said  on  this 
subject,  under  a  prophetic  spirit,  almost  two  thousand 
years  ago,  when  th.e  Christian  system  was  in  its  in- 
fancy, and  under  the  apparent  direction  of  a  few  poor, 
despised,  obscure  and  illiterate  fishermen.  "  Now 
the  Spirit  speaketh  expressly^  that  in  the  latter  times, 
some  shall  depart  from  the  faith,  giving  heed  to  seduc- 
ing spirits  and  doctrines  of  devils,  speaking  lies  in 
hypocrisy,  having  their  consciences  seared  as  with  a 
hot  iron.  And  there  were  false  prophets  among  the 
people;  even  asthere  shall  be  false  teachers  among  you, 
v/ho  privily  shall  bring  in  damnable  heresies,  even 
denying  the  Lord  that  bought  them,  and  bringing  on 
themselves  swift  destruction.  And  many  shall  fol- 
loiv  their  pernicious  ways^  by  reason  of  whom  the 
way  of  truth  shall  be  evil  spoken  of — whose  judgment 
now  of  a  long  time,  lingereth  not,  and  their  damnation 
slumbereth  not — but  chiefly  them  who  walk  after  the 
flesh,  in  the  hist  of  iniclean7iess^  and  despise  goi^ern- 
Tiient — presumptuous  are  they — self-willed,  they  are 
not  ashamed  to  speak  evil  of  dignities — but  these,  as 
natural  brute  beasts,  made  to  be  taken  and  destroyed, 
speak  evil  of  things  they  understand  not^  and  shall  ut- 
terly perish  in  their  own  corruption,  and  shall  receive 
the  reward  of  unrighteousness.  Spots  are  they,  and 
blemishes,  sporting  themselves  with  their  own  deceiv- 
ings,  while  they  feast  with  }  ou."  And  again :  "  This 


[     253     ] 

second  epistle,  beloved,  I  now  write  unto  you,  in  both 
which,  I  stir  up  your  pure  minds  by  way  of  remem- 
brance, that  ye  may  be  mindful  of  the  words  which 
were  spoken  before  by  the  holy  prophet ;  and  of  the 
commandment  of  us,  the  apostles  of  the  Lord  and  Sa- 
viour—  knowing  this  first,  that  there  shall  come  in  the 
last  days,  scoffers  walking  after  their  own  lusts,  and 
saying,  where  is  the  promise  of  his  coming." 

As  to  the  consolation  that  is  to  be  afTorded  to  the 
doubting  inquirer,  it  can  never  arise  from  any  free 
investigation  of  the  subject  by  our  author ;  for,  so  ftir 
from  attempting  to  examine  into  the  books  called  the 
Old  and  New-Testament,  he  acknowledges  in  page 
39  of  his  pamphlet,  that  he  kept  no  Bible,  and  that  he 
could  not  recollect  enough  of  the  passages  in  Job,  on 
which  he  was  descanting,  to  insert  them  correctly. 

What  idea  must  this  vain  man  have  of  his  readers, 
or  could  he  suppose  that  his  own  character  v.as  as 
great  a  secret  to  some  of  them,  as  it  appears  to  be  to 
himself. 

He  seems  confident  that  m  hatever  he  says,  how- 
ever ridiculous  or  absurd,  will  be  taken  for  truth;  and 
that  he  will  be  considered  as  an  able  investigator  of 
doctrines  and  truths,  of  which,  in  the  same  breath, 
he  confesses  himself  ignorant.  Surely  his  advocates 
and  proselytes  must  have  a  mean  opinion  of  their  own 
understandings,  thus  to  become  the  dupes  of  so  vain 
an  imagination. 

But  to  proceed.  He  sets  out  according  to  his 
established  practice,  with  asserting  a  number  of  pal- 
pable falsehoods  relative  to  the  Bible;  and  then,  con- 
sidering them  as  proved  facts,  he  argues  against  the 
authenticity  of  their  divine  origin. 


[     264     ] 

He  declares,  without  hesitation,  "  That^  begin- 
ning  'With  Genesis^  and  ending  'with  the  Re'uelationSy 
■we  are  told  these  books  are  the  word  of  God ;  but  who 
told  lis  so  ;  nobody  can  tell,  except  that  %ve  tell  one 
another  ^o." 

This  extraordinary  introduction  to  his  immediate 
attack  on  the  Bible,  containing  the  Old  and  New- 
Testaments,  leaves  us  at  a  loss  to  determine,  which  is 
with  him  most  predominant,  falsehood  or  ignorance. 
Conscious  of  my  own  fallibility  and  liableness  to 
error,  I  am  sorry  to  treat  any  of  my  fellow-men,  even 
with  a  seeming  harshness ;  but  in  so  important  a  con- 
troversy, one  in  which  the  essential  interests  of  man- 
kind are  so  deeply  involved,  truth  requires  plainness 
without  abuse,  and  clear  deductions  Vt'ithout  decep- 
tion, or  flattering  the  person  of  any  man.  I  appeal 
to  the  judgment  of  even  the  candid  enemies  of  reve- 
lation, on  this  charge  of  wilful  perversion  of  historic 
truth,  contained  in  the  above  declaration.* 

Is  it  not  well  known  to  our  author,  as  it  is  to  aU 
the  w^orld,  that  the  Christian  church  and  its  advo- 
cates, for  near  eighteen  hundred  years,  have  unequi- 
vocally declared  the  w  hole  Bible  to  be  the  word  of 
God :  and  that  the  Jews  for  twice  that  period,  have 
published  to  all  mankind,  that  they  consider  the  Old 
Testament  in  the  same  point  of  light. 

And  can  it  be  possible,  after  the  many  judicious 
and  instructive  works  of  the  learned  in  the  knowledge 
of  antiquity  for  so  many  j'^ears  past,  added  to  the  in- 

*  "  A  season  there  is,  when  inactivity  were  a  crime,  and  public  admo- 
nitioiv,  even  at  the  hazard  of  personal  comforts,  rises  into  indispensible 
obligation  ;  to  those  at  least  who  are  desirous  that  their  Master  should  not 
be  ashamed  of  them  at  his  second  coming."  Wakefleld. 


[     255     ] 

variable  testimony  of  a  whole  nation  from  its  origin  to 
this  time,  attended  with  public  monuments,  rites, 
feasts,  and  other  memorials  of  the  great  events  of  their 
religion,  with  the  profession  and  practice  of  all  deno- 
minations of  Christians,  that  any  man,  who  calls  him- 
self a  philosopher,  can  with  the  appearance  of  truth 
say,  "  That  nobody  can  tell  who  told  us  that  the  Bible 
naas  the  vjord  of  God.''''  The  charge  is  not  a  denial 
of  the  Bible  being  the  word  of  God,  but  of  our  know- 
ledge of  the  authors  who  '\vrote  and  published  it  as  such. 
That  this  writer  should  not  understand  it — that  he 
should  deny  the  conclutiive  nature  of  the  testimony, 
by  which  it  is  said  to  be  proved  to  be  the  word  of 
God;  and  that  he  should  impiously  reject  its  doctrines 
as  not  coming  from  God,  though  acknowledged  by 
him  to  be  a  pure  morality,  is  not  at  all  surprizing 
with  his  present  temper  of  mind;  but  that  he  should, 
against  such  a  host  of  evidence,  positively  assert, 
that  nobody  can  tell  who  originally  published  the 
Bible  as  the  word  of  God ;  and  has  since  supported 
and  shown,  by  irrefragable  and  convincing  arguments, 
that  it  is  so,  is  a  degree  of  vain  confidence,  scarcely 
credible  to  any  one  unacquainted  with  the  personal 
character  and  history  of  our  author. 

In  stating  the  history  of  this  business,  he  falsely 
charges  "  the  church  mythologists,  with  determining 
by  vote,  out  of  a  collection  made  by  them,  which  of 
the  collection  should  be  the  word  of  God;"  and  that 
"  it  is  a  matter  altogether  of  uncertainty  to  us,  whe- 
ther such  of  the  writings  as  now  appear  under  the 
name  of  the  Old  and  New-Testaments,  are  in  the  same 
state  in  which  those  collectors  say  they  found  them, 
or  whether  they  added,  altered,  abridged,  or  dressed 


[     256     ] 

them  up."  We  have  already  adduced  proof  of  the 
falsity  of  this  charge,  when  applied  to  the  New-Testa- 
ment. We  shall  now  show  it  is  still  more  absurd 
when  applied  to  the  Old. 

Our  author  must  have  been  wholly  unacquainted 
with  the  evidence  adduced  in  support  of  the  divine 
authority  of  the  Old- Testament ;  and  therefore  cannot 
be  justified  in  attempting  to  shake  the  faith  of  the 
unlearned,  and  to  impose  on  mankind  in  general  by 
his  presumptuous  and  positive  declaration;  for  he 
must  have  proceeded  on  principles  known  to  him  at 
the  time  to  be  unfounded  in  truth. 

He  could  not  have  been  ignorant,  that  the  books 
of  the  Old  Testament,  had  been  the  sacred  books  of 
the  Jews,  and  received  by  them  as  a  divine  revelation, 
and  the  word  of  God,  for  some  thousands  of  years, 
and  that  without  doubt  or  dispute.  That  the  Jews  are 
a  people  more  jealously  scrupulous  of  their  religious 
principles,  and  the  facts  on  which  they  are  founded, 
than  any  people  on  earth;  even  to  the  numbering  of 
the  lines,  words  and  letters,  of  the  copies  of  their  sa- 
cred writings. 

"  When  corruption  in  worship  and  manners,  and 
many  superstitious  usages  grew  up  among  the  Jews, 
they  were  (says  Dr.  Worthington)  obliged  to  devise 
an  oral  law,  to  be  handed  down  by  oral  tradition,  to 
countenance  those  corruptions  and  innovations,  which 
law  they  afterwards  collected  into  a  body,  and  com- 
mitted to  writing.  But  the  Misbna  had  been  need- 
less and  superfluous,  durst  they  have  incorporated 
their  traditions  with  the  Scriptures.  As  they  have  not 
done  this,  in  a  case  in  which  they  were  most  tempted 
to  do  it,  there  is  less  room  to  suspect  their  having 


[     257     ] 

wilfully  corrupted  them  in  other  respects.  So  scrii 
pulously  vigilant  were  the  Jews  in  presenting  the 
Scriptures,  that  the  Masorites  numliered  not  only  the 
sections,  but  even  the  words  and  letters,  that  no  fraud 
or  inadvertency  might  corrupt  the  least  jota,  of  wlmt 
they  esteemed  so  sacred.  If  a  word  happened  to  be  al- 
tered in  any  copy,  it  was  laid  aside  as  useless,  or  given 
to  a  poor  man  to  teach  his  children  by,  on  condition  it 
was  not  brought  into  the  synagogue.  The  prince  was 
obliged  to  copy  the  original  exempler  of  the  law,  laid 
up  in  the  sanctuary,  with  his  own  hand ;  and  every 
Jew  was  to  make  it  his  constant  discourse  and  medi- 
tation, to  teach  it  to  his  children,  and  wear  part  of  it 
on  his  hands  and  forehead."* 

Under  these  circumstances,  there  can  be  no  hu- 
man writings  or  historic  facts  handed  down  to  us 

from  antiquity,  with  half  the  evidence  of  their  truth 
and  certainty.  Therefore,  when  our  author  asserted, 
"  When  the  church  mythologists  established  their 
system,  they  collected  all  the  writings  they  could  find, 
and  managed  them  as  they  pleased,"  he  must  have 
known  that  he  contradicted  the  clearest  and  most  un- 
equivocal testimony,  that  ever  was  produced  in  sup- 
port of  any  ancient  books,  yet  known  to  the  world. 

"  The  Jewish  synagogues,  in  all  countries,  were 
numerous;  wherever  the  apostles  preached  they  found 
them;  they  were  established  by  the  directions  of  the 
rabbins,  in  every  place  where  there  were  ten  persons 
of  full  age  and  free  condition.  Accordingly  the  jealous 
care  with  which  the  Scriptures  were  preserved  in  the 
tabernacle,  and  in  the  temple,  was  not  more  calculated 


•  Vol.  i.  136—1.40. 
Kk 


[     258     ] 

to  secure  their  integrity,  than  that  reverence  which  af- 
terwards displayed  itself  in  the  dispersed  synagogues, 
and  in  the  churches  consecrated  to  the  Christian 
faith."* 

The  language  in  which  they  were  written,  is  a 
great  evidence  in  their  favour,  as  has  been  often  ob- 
served by  the  best  authors.  It  is  that  of  an  ancient 
people,  who  had  but  little  intercourse  with  any  of  their 
neighbours;  and  even  if  they  had,  they  generally  spake 
languages  similar  to  their  own;  of  course,  it  was  not  in 
so  gi'eat  danger  of  changing,  as  modern  languages 
which  are  mingled  together  by  so  many  political^  lite- 
rary^ and  commercial  relations. 

Yet  some  changes  must  have  passed  between  Mo- 
ses and  Malachi,  a  space  of  many  hundred  years.  The 
Biblical  Hebrew  corresponds  to  this  criterion.  The 
style  is  too  greatly  diversified  to  have  been  the  work  of 
one  jew,  or  any  set  of  cotemporary  Jews.  If  false, 
there  must  have  been  a  succession  of  impostors  in 
different  ages,  which  is  altogether  inconceivable.  The 
Hebrew  language  ceased  to  be  spoken  as  a  living  lan- 
guage, soon  after  the  time  of  the  captivity,  and  there- 
fore it  was  impossible  to  forge  any  thing  in  it,  after 
it  became  a  dead  language. 

There  was  no  Hebrew  grammar  till  many  ages  af- 
ter, and  it  is  impossible  to  write  in  a  dead  language 


•  Grey's  Key  to  the  Old-Test.  13—16. 

There  were  thi-ee  celebrated  universities  of  Jews  in  the  provinces  of 
Babylon,  viz.  Nabordia,  Pompeditha  and  Seria,  besides  several  other  places 
famous  for  learning.     Buxtorf's  Tib.  eh.  vi.     Ltghtfaot's  Harm.  335. 

In  Egypt,  the  Jews  had  a  temple  like  that  of  Jerusalem,  built  by  Onias, 
and  continued  343  years,  till  the  reduction  of  Jerusalem  by  Titus. 

The  Jews  at  that  time,  (says  the  Talmud)  were  double  the  number  in 
Egypt,  that  they  were  when  they  left  it  under  Moses.  Joseph  Antiq.  lib.  xii. 


[     259     ] 

without  a'grammar.  All  the  Jewish  Scriptures  must,  on 
these  principles,  have  been  as  old,  at  least,  as  the  Baby- 
lonish captivity,  and  as  all  could  not  have  been  written 
in  the  same  age,  some  must  have  been  more  ancient. 
The  simplicity  of  their  style ;  the  delivery  of  the  se- 
veral narrations  and  precepts  without  hesitation;  the 
authority  with  which  the  writers  instruct  the  people; 
are  all  circumstances  peculiar  to  those  who  have  both 
a  clear  knov/ledge  of  what  they  deliver,  and  a  perfect 
integrity  of  heart.  These  are  sentiments  on  this  sub- 
ject, collected  in  substance  from  the  Treatise  on 
Man,*  but  they  are  so  forcible  and  conclusive  as  to 
enitle  them  to  the  full  consideration  of  every  reason- 
able mind.-j- 

How  carefully  and  designedly  does  our  author  con- 
found Jew  and  Christian,  under  the  general  name  of 
church  mythologists.  He  had  objected  to  the  Chris- 
tian revelation,  the  want  of  the  testimony  of  the  Jews, 
*'  ivbo  luere  the  only  siirmijing  witnesses  of  the  ori- 
ginal transactions  relating  to  their  religion:'*''  and 
now,  sensible  of  the  weight  of  Jewish  testimony  with 
regard  to  the  Old- Testament,  he  keeps  them  out  of 
sight,  and  seems  to  suppose  their  origin  to  have  been 
that  of  the  church  mythologists,  whom  he  sets  to  vot- 


•  Hartley's. 

t  It  deserves  to  be  remarked,  that  impostors  would  probably  never 
have  ventured  on  the  many  and  fearful  denunciations  which  the  prophets 
make  against  the  nation  of  Israel,  for  their  disobedience  to  the  institutions 
of  God.  If  they  had  not  proceeded  on  the  authority  of  a  law  already  es- 
tablished and  held  sacred  among  them,  or  on  the  clearest  evidences  of  their 
•wn  sacred  character,  would  not  the  indignant  people  have  detected  th« 
imposture,  rejected  their  prophetic  mission,  and  spurned  from  them  men 
*hom  they  would  have  considered  only  as  insulting  them  by  their  re- 
proaches and  threatcnings,  without  th«  sanction  of  Heaven  ? 


[     260     ] 

ing,  which  books  of  a  collection  made  by  them, 
should  be  the  word  of  God.  He  may  indeed  have 
been  so  unacquainted  with  ecclesiastical  history,  as 
to  have  supposed  Jew  and  Christian  to  have  been  co- 
temporary  at  their  origin;  or  that  they  were  the  same 
church;  but  if  so,  he  should  have  been  the  last  man, 
to  have  undertaken  to  write  on  the  subject. 

No  one  at  this  day,  not  even  our  author,  will  deny 
that  such  a  man  as  Moses  did  exist;  or  that  he  was 
the  great  leader  and  head  of  the  Jewish  common- 
wealth, at  their  departure  from  Egypt  to  the  land  of 
Canaan. 

This  great  people  have  it  among  them,  handed 
down  from  generation  to  generation,  as  an  indisputa- 
ble fact,  that  this  Moses  was  the  author  or  writer  of 
the  pentateuch,  which  contains  the  first  five  books  of 
the  Old-Testament,  and  is  the  foundation  and  sum  of 
all  the  rest. 

If  by  this  it  is  understood,  that  Moses  himself 
wrote  every  word  and  letter,  as  now  found  in  our  Bi- 
ble, it  is  not  what  is  asserted.  Moses,  by  command 
of  God,  kept  an  exact  register  of  all  the  public  transac- 
tions, "  ivhich  was  laid  up  before  the  Lord^  under  the 
care  of  the  priests  and  Lemtes ;''''  and  this  was  con- 
tinued throughout  their  generations,  as  appears  from 
the  whole  tenor  of  their  history.  From  this  register, 
as  the  great  source  of  all  their  historical  facts,  their 
judges,  prophets,  kings  and  priests,  were  to  make  co- 
pies for  their  instruction,  to  be  read  in  their  syna- 
gogues, and  to  be  the  rules  of  their  conduct.* 

*  Mr.  Hartley  supposes  the  pentaleuch  consists  of  the  writings  of  Moses, 
put  together  by  Samuel  with  a  very  few  additions.  Samuel  also  collected 
Joshua  and  Judges — he  wrote  the  book  of  Ruth,  with  the  first  part  of  the 


[     261     ] 

These  copies  were  made  out,  generally,  by  the 
priests  and  scribes,  who  were  of  the  Levites,  and 
sometimes  by  their  prophets,  as  Samuel,  Nathan, 
Gad,  Ezra  and  Nehemiah,  who  had  the  chief  hand  in 
the  government  of  the  people,  and  that  in  all  ages  of 
the  Jewish  commonwealth;  and  this  being  always 
done  by  public  authority,  a  few  notes  of  explanation 
might  have  been  added  from  time  to  time,  no  ways  in- 
terfering with  the  original  text — such  as,  "  Now  the 
man  Moses  was  very  ?neek  above  all  the  men  upon  the 
face  ef  the  earth. — Anditremaineth  there  to  this  day. 
— ^he place  was  called  Eshcol^  because  of  the  cluster 
of  grapes  which  the  children  of  Israel  cut  down  from 
thence. — And  again^  the  Canaanite  was  then  in  the 
land;''''  together  with  the  accounts  of  the  deaths  of 
Moses  and  Joshua  at  the  end  of  the  respective  books, 
and  the  like.     But  as  these  were  always  done  under 
public  authority,  and  by  their  holiest  men,  who  were 
prophets  under  divine  inspiration,  no  injury  was  ever 
considered,  as  done  to  the  integrity  of  these  books,  es- 
pecially as  the  original  was  a  sacred  deposit  in  the  ark 
of  the  covenant.     Indeed  Maimonides,  the  famous 
Jewish  writer  says,  that  Moses  himself  wrote  out 
twelve  copies  of  the  law,  with  his  own  hand,  one  for 
each  tribe,  besides  that  which  was  laid  up  in  the  side 
of  the  ark;  and  the  rabbins  teach,  that  ever}'  Jew  was 
obliged  to  have  a  copy  of  the  pentateuch  by  him.* 
And  Ezra  and  Nehemiah  are  said  to  have  brought 


book  of  Samuel,  The  latter  part,  and  the  second  hook,  were  written  by- 
Nathan  and  Gad.  Kings,  Chronicles,  Ezra,  and  Nehemiah,  were  collected 
ani  written  by  Ezra  and  Nehemiah.  Esther  by  some  eminent  Jew,  perhaps 
Mordecai.     Job  is  uncertain,  &c. 

•  Maim.  Pro«.  in  seder:  Zeraim,  fol.3.  Reas.  of  Christ.  176. 


[     262     ] 

three  hundred  copies  of  the  law  into  the  congregation 
assembled,  at  their  return  from  captivity.* 

It  was  from  this  example,  perhaps,  that  the  prac- 
tice among  the  eastern  nations  arose,  of  keeping  pub- 
lic registers  of  all  important  transactions.  This  is 
mentioned  in  2d  Esther,  xxiii.  when  Mordecai  had 
saved  the  king's  life:  "  It  was  written  in  the  book  of 
the  Chronicles,  before  the  king."  And  in  the  6th 
chap.  V.  1,  it  is  said,  "  That  on  that  night  could  not 
the  king  sleep;  and  he  commanded  to  bring  the  booh 
of  records  of  the  Chronicles^  and  they  were  read  be- 
fore the  king." 

God  expressly  enjoined  it  upon  Moses  to  keep  re- 
cords of  what  he  had  commanded  him,  in  17th  Exod. 
14th  ver.  when  Amalek  and  his  people  were  beaten, 
in  the  first  battle  that  the  Israelites  had,  after  leaving 

•  Drav.  de  Trib.  liv.  iii.  chap.  i.     Reas.  of  Christ.  IT'S. 

There  is  now  no  doubt,  that  Ezra,  upon  his  return  from  the  captivity 
of  Babylon,  undertook  the  settlement  of  the  canon  of  the  Old-Testament, 
by  collecting  the  inspired  books  of  their  prophets  into  a  body,  and  revising 
and  publishing  them  in  one  volunie,  as  we  have  them  at  this  day.  That  af- 
ter he  had  finished  it,  he  had  it  approved  by  the  grand  sanhedrim  of  ths 
Jewish  nation,  and  published  by  their  authority.  Nehemiah,  their  last 
(inspired)  historian,  and  Malachi  their  last  prophet,  both  cotemporaries 
with  Ezra,  assisted  him  in  forming  this  new  edition  of  the  Old-Testament. 
Ezra  went  further,  and  compared  the  several  copies  then  extant  together, 
and  corrected  all  the  errors  which  had  crept  into  them  thi-ough  the  negli- 
gence or  mistakes  of  transcribers.  He  changed  the  old  names  of  severat 
places  that  were  grown  obsolete,  and  instead  of  them  inserted  such  nevr 
ones,  as  the  people  were  better  acquainted  with.  He  filled  up  the  chasms 
of  history,  and  added  in  several  places,  what  appeared  to  be  necessary  for 
the  illustration,  connection  and  completion  of  the  whole.  And  lastly,  he 
wrote  every  book  in  the  Chaldee  character,  which  since  the  captivity,  the 
people  understood  much  better  than  the  Hebrew.  1  Stack.  Hist,  of  Bib. 
Introd.  11,  Ijfc. 

Ezra  was  also  a  prophet  and  a  scribe,  ready  in  the  law  of  Moses — the 
Jews  looked  upon  him  as  another  Moses — they  call  him  the  second  founder 
of  the  law.     Lewis  Antiq,  Heh.  lib.  viii 


[     263     ] 

Egypt.  "  And  the  Lord  said  unto  Moses,  write  this 
for  a  memorial  in  a  book,  and  rehearse  it  in  the  ears  of 
Joshua."  So  when  Moses,  with  the  Israehtes,  had 
encamped  on  Mount  Horeb,  and  the  law  was  given  to 
them,  the  ten  commandments  were  written  by  God  on 
two  tables  of  stone,  and  put  into  the  ark;  hence  it  was 
called  the  ark  of  the  covenant — the  ark  of  testimony — 
and  which,  together  with  the  rest  of  the  law  given  at 
the  same  time,  Moses  was  to  teach  the  people 
throughout  all  their  generations.  This  could  not  be 
done,  but  by  making  them  matter  of  record,  from 
which  copies  might  be  taken,  for  the  instruction  of 
their  future  generations. 

When  Aaron,  Nadab  and  Abihu,  with  the  seventy 
elders,  were  ordered  to  go  up  to  the  mountain,  Moses 
left  them  at  the  foot  of  it,  and  went  up  alone  to  speak 
with  the  Lord:  he  returned  with  the  words  of  the  Lord 
to  the  people:  "  then  Moses  wrote  all  the  words  of  the 
Lord,  and  rose  up  early  in  the  morning,  and  builded 
an  altar  under  the  hill,  and  twelve  pillars,  according 
to  the  twelve  tribes  of  Israel;  and  he  took  the  hook  of 
the  covenant^  and  read  it  in  the  audience  of  the  peo- 
ple."* And  after  he  came  down  from  the  mountain 
with  all  the  commandments  of  the  Lord,  and  the  se- 
cond pair  of  tables  of  stone,  he  was  again  commanded 
to  write  what  he  had  received — "  And  the  Lord  said 
unto  Moses,  write  thou  these  words,  for  after  the  tc 
nor  of  these  words,  I  have  made  a  covenant  with  thee 
and  with  Israel."f  And  afterwards  it  is  said,  "  And 
Moses  wrote  the  law,  and  delivered  it  unto  the  priests 
the  sons  of  Levi,  who  bear  the  ark  of  the  covenant  of 

•  24th  Exod.  4—7.  f  34th  Exod.  27, 


[     264     ] 

the  Lord,  and  unto  all  the  elders  of  Israel."*  When 
Moses  recapitulates  the  several  journies  of  the  people 
in  their  presence,  he  says,  "  That  he  wrote  their  go- 
ings out  according  to  their  journeys,  by  the  command- 
ment of  the  Lord."! 

Moses  not  only  wrote  the  book  of  the  law,  and  put 
it  into  the  side  of  the  ark,  while  the  two  tables  of 
stone  were  put  into  the  ark  itself,  but  he  also  "  com- 
manded the  priests,  and  all  the  elders  of  Israel,  saying, 
at  the  end  of  every  seven  years,  in  the  solemnity  of 
the  year  of  release  in  the  feast  of  tabernacles,  when  all 
Israel  is  come  to  appear  before  the  Lord  thy  God,  in 
the  place  which  he  shall  choose,  thou  shalt  read  this 
law  before  all  Israel,  in  their  hearing — gather  the  peo- 
ple together,  men,  women  and  children,  and  the  stran- 
ger that  is  within  thy  gates,  that  they  may  hear,  and 
that  they  may  learn  and  fear  the  Lord  your  God,  and  ob- 
serve to  do  all  the  words  of  this  law."J  Here  is  every 
mark  of  honest  integrity  that  could  have  been  expect- 
ed, and  every  mode  of  preserving  this  book  unadulte- 
rated, that  publicity  could  have  suggested — and  what 
renders  imposition  less  possible,  was  the  command  to 
"  study  this  book  constantly — to  bind  it  for  a  sign  upon 
their  hands,  and  frontlets  between  their  eyes ;  to  teach 
it  to  their  children,  speaking  of  it  when  they  sat  in  the 
house,  and  when  they  walked  by  the  way,  and  when 
they  lay  down,  and  when  they  rose  up — to  write  it 
upon  the  door  posts  of  their  houses,  and  upon  their 
gates."l| 

In  describing  the  acts  and  duties  of  a  king,  when 
the  people  should  thereafter  desire  one,  it  is  ordered, 

•  31st  Deut.  9.  t  23d  Numb.  2. 

X  31st  Deut.  10—13.  ||  11th  Deut.  18—20. 


[     265     ] 

"  That  when  he  shall  sit  upon  the  throne  of  his  king- 
dom, he  shall  write  a  copy  of  this  law,  in  a  book,  out 
of  that  which  is  before  the  priests  and  Lemtes^  and 
it  shall  be  with  him,  and  he  shall  read  therein  all  the 
days  of  his  life."*  So  necessary  was  the  knowledge 
of  the  law  to  good  government,  that  it  was  not  only  to 
be  kept  with  religious  care  by  the  principal  officers  of 
the  government,  and  read  in  the  ears  of  the  people ; 
but  it  was  essentially  necessary  that  it  should  be  of 
easy  access  to  the  people  at  large,  that  they  might 
know  and  understand  it — copying  a  sufficient  number 
for  three  millions  of  people,  being  not  an  easy  task. 
Therefore  God  commanded,  that,  when  the  congre- 
gation should  pass  over  Jordan,  where  they  were  to 
inherit  the  land  and  become  a  great  nation;  and  of 
course  many  must  live  at  a  great  distance  from  the  ta- 
bernacle, where  the  book  of  the  law  vv^as  kept,  and 
read  to  the  people  every  Sabbath  day,  "  they  should 
set  up  great  stones,  and  plaster  them  with  plaster; 
and  should  write  upon  the  stones,  all  the  words  of  this 
law,  very  plain. "f  And  afterwards  it  is  commanded, 
"  When  all  Israel  is  come  to  appear  before  the  Lord 
thy  God,  in  the  place  which  he  shall  choose,  thou 
shalt  read  the  law  before  all  Israel,  in  their  hearing;" 
and  again  he  is  commanded  to  write  his  song  and 
teach  it  to  the  people,  which  he  accordingly  did 4 

We  read  throughout  the  Old-Testament,  in  al- 
most every  period  of  the  the  Jewish  state,  *'  of  the  law 
of  the  book  of  Moses — the  law  of  the  Lord — the  book 
of  the  covenant — the  book  of  the  Cluonicles  of  the 


•  17th  Deut.  18—19.  \  27th  Dcut.  2—8. 

X  31st  Deut.  vcr.  11—19—22. 

ll 


[     266     ] 

kings  of  Israel — the  book  of  the  Chronicles  of  the 
kings  of  Israel  and  Judah — the  book  of  the  Acts  of 
Solomon — the  Chronicles  of  king  David — the  book  of 
Samuel  the  Seer— the  book  of  Shemaiah,  the  pro- 
phet;" and  many  others. 

It  is  expressly  recorded  in  Joshua,  that  he  built  an 
altar,  and  performed  the  directions  and  command- 
ments as  written  in  the  hook  of  the  law  of  Moses  ^  af- 
ter his  passing  over  Jordan,  and  taking  the  cities  of 
Jericho  and  Ai,  by  writing  on  the  plastered  stones, 
"  A  copy  of  the  laiv  of  Moses ^  which  he  wrote  in  the 
presence  of  all  the  people.^"*  And  when  the  elders, 
and  officers,  and  judges,  with  the  people,  were  placed 
half  over  against  Mount  Gerizim,  and  half  over 
against  Mount  Ebal,  as  had  been  commanded ;  "  Jo- 
shua read  all  the  words  of  the  law^  the  blessings  and 
the  cursings,  according  to  all  that  is  written  in  the 
book  of  the  law;  there  was  not  a  word  of  all  that  Mo- 
ses commanded^  which  Joshua  read  not  before  all  the 
congregation  of  Israel.''''^  And  just  before  Joshua's 
death,  he  made  a  covenant  with  the  people,  "  and  Jo- 
shua wrote  these  words  in  the  book  of  the  law 
of  God."t  This  was  all  done  immediately  after  the 
death  of  Moses,  while  the  whole  congregation  were 
complete  witnesses  of  all  the  transactions  related  to 
them. 

In  a  word,  we  find  Moses  commanded  by  the  Lord, 
to  write  the  law  and  the  commandments,  with  the  go- 
ings out  of  the  people,  and  indeed  all  the  public 
transactions,  in  a  book.  We  find  him  actually  exe- 
cuting this  commandment,  for  it  is  written,  "  And  it 

•  8th  Josh.  30.  t  24th  Josh.  26. 


[     267     ] 

came  to  pass,  when  Moses  made  an  end  of  writing  the 
words  of  this  law  in  a  book  until  they  were  finished, 
that  Moses  commanded  the  Levites,  which  bore  the 
ark  of  the  covenant  of  the  Lord,  saying,  take  this  book 
of  the  law^  and  put  it  in  the  side  of  the  ark  of  the  co- 
venant of  the  Lord  your  God,  that  it  may  be  there  for 
a  witness  against  thee.^'''^ 

In  the  time  of  his  successor,  we  find  him  reading 
it  publickly  to  all  the  congregation.  Throughout  the 
administration  of  the  judges  and  reigns  of  their  kings, 
we  find  it  kept  in  the  temple,  while  copies  are  in 
every  principal  man's  hands,  and  referred  to  on  every 
occasion,  and  usually  read  in  the  ears  of  all  the  peo  • 
pie,  from  day  to  day. 

The  judgments  of  God  are  constantly  said  to  be 
inflicted  on  the  nation  for  not  walking  after  the  law  of 
the  Lord,  as  given  by  Moses  the  servant  of  the  Lord. 
In  the  reign  of  king  Josiah,  only  600  years  before  the 
Christian  sera,  the  book  of  the  law  was  found  in  the 
house  of  the  Lord,  and  he  read  all  the  words  of  it  to 
the  people,  t  This  is  repeated  in  the  times  of  Ezra  and 
Nehemiah.J 

David  appointed  certain  of  the  Levites  "  to  mi- 
nister before  the  ark  of  the  Lord,  atid  to  record^  and 
to  thank,  and  to  praise  the  Lord  God  of  Israel."  || 

"  Josephus  asserts,  that  from  the  death  of  Moses  to 
the  reign  of  Artaxerxes,  the  prophets,  who  succeeded 
that  legislator,  wrote  the  transactions  of  their  o\mi 
times.  This  assertion  is  confirmed  by  the  sacred 
writers  who  mention  the  names  of  many  prophets,  as 


•    31st  Deut.  24.  \  Kings,  chap,  xxiii.  2. 

X  Jcrem.  chap.  viii.  8.  ||  1st  Chron.  chap.  xvi.  4. 


[     268     ] 

having  recorded  the  affairs  of  the  Jewish  nations."* 
It  is  therefore  very  probable,  that  the  book  of  the  law, 
in  Moses  hand- writing,  was  preserved,  till  the  return 
of  the  captivity  from  Babylon,  besides  the  copies  that 
were  preserved  by  Daniel,  Nehemiah,  Ezra,  Zecha- 
riah,  and  the  other  prophets,  whose  inspiration, ability, 
and  kno\Mi  integrity,  have  always  been  confidently 
trusted  in  by  the  Jewish  nation. 

In  fine,  the  Jews  as  a  people  universally  acknow- 
ledge the  fact,  that  Moses  was  the  writer  of  the  penta- 
teuch,  and  that  from  his  day  to  the  present  time — 
their  fasts,  feasts,  and  all  their  religious  services,  as 
well  as  their  ancient  and  modern  historians,  all  agree, 
without  a  dissenting  voice,  in  this  account  of  their  sa- 
cred books.  Eben  Ezra  is  said  to  be  a  single  excep- 
tion— he  lived  in  the  twelfth  century,  and  supposed 
that  the  pentateuch,  as  now  in  our  Bible,  was  written 
about  the  time  of  the  Kings,  but  he  always  acknow- 
ledged their  authenticity  and  divine  authority,  and  that 
they  contained  faithful  accounts  of  the  transactions  of 
Moses. 

This  people,  at  the  time  when  Moses  brought 
them  out  of  Egjpt,  consisted  of  near  three  millions  of 
souls.  He  writes  his  history,  for  this  very  people, 
from  time  to  time,  as  the  facts  happen.  In  one 
instance,  it  is  said  that  he  WTOte  it  the  next  day.  We 
find  him  reading  his  works  to  the  people,  as  the  com^ 
Viandraents  of  the  Lord^  immediately  after  the  events, 
when  they  must  have  been  fresh  in  every  man's  me- 
jnory.  His  audience  were  those  who  accompanied 
bim  out  of  Egypt,  and  he  relates  the  several  extraor^ 

•  An  attempt  to  a  version  of  12  Minn.  Proph.  5  of  preface. 


[     269     ] 

dinary  and  miraculous  occurrences,  as  happening  in 
their  presence,  and  before  their  eyes.     Facts,  for  the 
truth  of  which,  not  a  few  special  witnesses  chosen  for 
the  purpose,  but  the  whole  congregation  were  vouch- 
ers,  and  vouchers  the  most  authentic,  having  them- 
selves, either  as  actors  or  spectators,  been  partakers  in 
them.  *'  The  Lord  our  God  made  a  covenant  witb  us 
in  Horeb. — The  Lord  made  not  this  covenant  ivitb 
our  fathers,  but  witb  us,  eisen  us,  w^ho  are  all  of  us 
here  alhe  this  day. — The  Lord   talked  ivitb  you, 
face  to  face,  in  the  mount,  out  of  the  midst  of  the  fire. 
I  stood  between  the  Lord  and  you  at  tliat  time,  to  show 
you  the  word  of  the  Lord;  for  ye  were  afraid  by  reason 
of  the  fire,  and  went  not  up  into  the  mount."*     And 
again,  "  And  know  ye  this  day  ;  for  I  speak  not  with 
your  children,  which  have  not  known,  and  which  have 
not  seen  the  chastisement  of  the  Lord  your  God — his 
greatness — his  mighty  hand,  and  his  stretched  out 
arm,  and  his  miracles  and  his  acts  which  he  did  in 
Egypt  unto  Pharaoh  the  king,  and  unto  all  his  land, 
&,c.  &c.    'Qui your  eyes  have  seen  all  the  great  acts  of 
the  Lord  which  he  did."f  Here  could  be  no  possible 
means  of  deception,  neither  could  any  valuable  end  be 
answered  by  it.     These  great  miracles  were  done  be- 
fore the  w  hole  congregation — every  individual  passed 
through  the  Red  Sea — every  individual  saw  the  pillar 
of  cloud  by  day,  and  the  pillar  of  fire  by  night.     So 
many  thousands  could  not  have  been  slain  for  their 
disobedience,  and  so  many  thousands  cured  by  look- 
ing to  the  brazen  serpent,  without  the  knowledge  of 
the  whole  congregation.     Their  clothes  not  wearing 

•  5th  Deut.  2—6.  f  11th  Dcut.  2—7. 


[     270     ] 

out,  and  their  shoes  continuing  for  forty  years,  must 
have  been  facts,  in  which  they  could  not  have  been  de- 
ceived, and  which  Moses  dared  not  to  have  asserted, 
if  they  had  not  been  known  to  be  true,  by  the  whole 
people.  The  manna*  from  heaven,  and  the  quails 
that  served  them  for  meat,  were  in  their  own  nature 
facts  of  public  notoriety,  "  equal  to  the  ascending  of 
a  balloon^  or  the  sun  at  noon-day  ^'^  and  of  which  every 
common  man  was  an  adequate  judge;  and  it  was  impos- 
sible tohave  deceived  such  a  body  of  men  for  the  space 
of  forty  years  together.  Could  the  chief  priests  and 
scribes  for  several  hundred  years  have  been  deceived, 
respecting  some  of  themanna  of  the  wilderness  in  their 
keeping,  and  laid  up  in  the  tabernacle  as  a  standing 
memorial  to  future  generations  of  the  wonderful 
works  of  the  Lord  in  their  favour  ? 

The  supplying  of  three  millions  of  people  in  a  wil- 
derness, surrounded  by  the  most  savage  and  inveterate 
foes;  was  a  task  not  in  the  power  of  mortal  man,  in 
Moses's  circumstances,  without  divine  and  superna- 
tural aid :  yet  all  will  allow,  that  the  Israelites  did  mi- 
grate from  Egypt  to  Canaan,  and  did  overcome  the 
inhabitants  of  the  land. 

Let  our  adversaries  seriously  consider  the  difficulty 
modern  governments  experience  in  supplying  a  few 
thousand  men  with  food  and  cloathing,  in  a  most  plen- 

•  This  was  not  such  manna  as  we  are  now  acquainted  with,  and  is 
only  used  in  medicine — but  it  was  like  a  very  small  round  grain,  fit  for 
nourishment,  and  so  hard  as  to  be  ground  in  mills  or  beaten  in  a  mortar — 
Numb.  9  and  8.  Yet  it  was  melted  by  the  sun,  bred  worms,  and  stunk  if 
kept  over  night,  except  the  night  before  the  Sabbath,  on  which  day  it  ne- 
ver fell  at  all — yet,  when  to  be  preserved  as  a  standing  memorial  of  the 
divine  mission  of  their  leader,  and  the  supernatural  origin  of  their  whole 
system  of  government,  to  the  conviction  of  future  generations,  it  was  du- 
rable as  marble. 


[     271     ] 

tiful  country, with  the  advantage  of  money  and  friends ; 
and  then  say  what  must  have  been  Moses's  fate,  witli 
his  numerous  hosts,  suddenly  fleeing  from  a  tyrant, 
through  an  inhospitable  wilderness,  surrounded  with 
warlike  and  implacable  enemies,  if  he  had  depended 
alone  on  human  exertions.  Had  Moses  been  a  mere 
adventurer,  would  he  have  travelled  through  the  wil- 
derness, by  so  circuitous  a  route,  morally  certain  of 
being  starved  to  death,  and  thereby  risqued  his  own 
life  and  character,  as  well  as  the  lives  of  his  people, 
for  no  apparent  end ;  or  would  he  not  have  taken  the 
shortest  way  possible,  to  a  land  that  flowed  with  milk 
and  honey,  and  desperately  invaded  the  nations  of  Ca- 
naan, as  he  did  after  forty  years  wandering  in  a  wilder- 
ness? Would  any  man  deserving  the  character  of 
being  the  general  of  so  gi'eat  an  army,  and  who  had 
designed  an  imposition  on  his  people,  ever  jealous  and 
given  to  insurrection,  have  told  them  soon  after  their 
entering  the  A\'ilderness,  in  order  to  take  the  shortest 
route  to  the  elysium  of  their  hopes,  "  that  only  t-ivo 
of  them  by  name^  should  e'uer  enter  i?ito  that  happy 
land^  ivhich  he  had  so  often  assured  them  was  spe- 
cially desigfied  by  heavefi  for  them  ;  but  that  for  their 
spirit  of  insuiTCction  against  him  their  leader,  they 
should  wander  about  and  perish  in  that  dismal  wilder- 
ness during  a  march  of  forty  years,"  when  the  promi- 
sed land  was  less  than  the  distance  of  one  month's 
march  by  the  shortest  way. 

Could  the  mountains  of  Horeb  have  appeared  on 
fire  for  forty  days,  and  the  people  not  have  been  sensi- 
ble of  the  fact?  Or  could  they  have  borne  with  any  de- 
gree of  patience,  to  have  heard  Moses,  from  time  to 


[     272     ] 

time,  appealing  to  their  personal  knowledge,  in  proof 
of  these  miraculous  transactions,  and  upbraiding  them 
with  acting  contrary  to  the  convictions  that  these  su- 
pernatural acts  of  their  God  should  naturally  produce; 
and  threatening  them  with  the  divine  vengeance  for 
their  unfaithfulness,  if  they  had  not  been  convinced 
by  their  own  consciences,  that  they  were  strictly  true. 
'*  And  all  the  people  saw  the  thunder ings  and  light- 
nings^ and  the  noise  of  the  trumpet^  and  the  mountain 
smoking;  and  when  the  people  saw  it,  they  remoijed 
and  stood  afar  off ;  and  they  said  unto  Moses,  speak 
thou  with  us,  and  we  will  hear  ;  but  let  not  God  speak 
with  us,  lest  we  die.^""^ 

Was  it  possible  for  the  people  to  have  been  impo- 
sed upon,  \ihen  they  were  told  of  the  cloud  that  co^ 
vered  them  by  day,  and  the  fire  that  led  them  by  night. 
"  The  cloud  of  the  Lordivas  upon  the  tabernacle  by 
day,  and  fire  was  on  it  by  flight,  in  the  sight  of  all  the 
house  of  Israel,  throughout  all  their  journey ings.^^\ 
"  Whether  it  were  two  days,  or  a  month,  or  a  year, 
that  the  cloud  tarried  upon  the  tabernacle  remaining 
thereon,  the  children  of  Israel  abode  in  their  tents, 
and  journeyed  not ;  but  when  it  was  taken  up,  the)r- 
journeyed. "J  Can  it  be  imagined  that  this  great 
people  were  deceived,  when  they  were  told  that  they 
finally  succeeded  according  to  the  divine  predictions, 
in  conquering  the  kingdoms  of  Canaan,  driving  out 
the  inhabitants  before  them,  passing  over  Jordan  dry 
shod,  and  possessing  a  land  flowing  with  milk  and 
honey;  and  this  all  foretold  to  tlieir  great  ancestor, 
hundreds  of  years  before. 

•  20th  Exod.  18—19.        f  40th  Exod.  38.        %  9th  Numb.  22. 


[     273     ] 

If  then  the  whole  nation  of  the  Jews,  without  ex- 
ception, from  their  first  founder  to  this  day,  received 
the  pentateuch  as  written  by  Moses — if  they  have 
preserved  it  with  the  greatest  care — if  all  the  neigh- 
bouring nations  surrounding  Judea,  have  for  the  same 
length  of  time,  assented  to  this  fact,  and  indeed  con- 
firmed it  by  their  conduct,  as  for  instance,  Ptolemaeus 
Philadelphus,  king  of  Egypt,  sending  to  Jerusalem,  at 
a  great  expense,  for  a  commission  of  seventy  cf  their 
elders  to  interpret  this  important  book  into  the  Greek 
language.  If  all  the  other  books  of  the  Old- Testa- 
ment have  been  written  by  the  greatest  and  best  men 
of  this  nation,  apparently  under  divine  inspiration,  as 
is  now  more  fully  proved  by  the  truth  of  their  pro- 
phetical declarations,  and  all  in  a  supernatural  con- 
formity with  the  books  of  Moses.  If  public  and  re- 
ligious fasts  and  feasts,  with  other  rites,  have  been 
established  in  commemoration  of  the  leading  facts  of 
this  history  from  the  earliest  times  to  the  present 
day ;  then  let  me  ask  in  Avhat  light  must  our  author 
be  viewed  by  the  judicious  reader — or  who  is  he,  and 
from  what  source  has  he  drawn  his  extraordinary 
knowledge,  that  he  should  at  this  day,  more  than  three 
thousand  years  since  the  times  of  Moses,  deny  the 
fact  admitted  by  all  nations  acquainted  ^^  ith  the  Jew- 
ish histor}',  that  the  pentateuch  was  written  by  him, 
and  published  as  the  commandments  and  word  of 
God,  and  that  without  offering  any  reasons,  but  such 
as  have  been  often  substantially  and  conclusively  an- 
swered and  confuted  ? 

At  this  time  of  day,  it  would  have  been  sufficient 

o  have  held  up  the  difficulties  attending  the  language 

in  which  the  Old-Testament  was  written,  as  well  as 

M  m 


[     274     ] 

our  ignorance  of  the  particular  manners,  habits  and 
customs  of  so  ancient  a  people,  as  answers  to  those 
puerile  objections  brought  by  our  author;  but  learned 
men,  both  of  Jews  and  Chriftians,  have  condescended 
to  enter  into  the  merits  of  the  weakest  objections  of 
infidel  writers,  and  fully  obviated  every  difficulty.  Yet 
our  author,  with  great  self-sufiiciency,  and  without 
pretending  to  be  able  to  read  the  original,  so  as  to  have 
any  knowledge  of  the  peculiar  situation  of  the  nation 
at  the  time  of  this  history,  most  arrogantly  pronoun- 
ces, "  That  ijoe  have  no  other  external  ei^idence  or 
authority  for  believmg  those  books  to  be  the  word  of 
God,  than  the  vote  of  the  church  mythologists.^^  A 
very  modern  Jewish  author,  of  good  credit,  has  ob- 
served, that  "  Moses  has  been  the  acknowledged  aur 
thor  of  the  pentateuch,  (and  his  laws  observed  accord- 
ingl}^)  from  Moses  to  Joshua — from  him  to  the  time 
of  the  Judges — to  David  and  Solomon,  and  during  the 
existence  of  the  first  temple.  By  those  Jews  carried 
captive  to  Babylon — by  those  who  returned  from 
thence  with  Ezra;  and  by  those  who  staid  behind  in 
Chaldea,  Assyria,  and  other  eastern  provinces — by 
the  Jews  who  have  resided  from  time  immemorial  in 
Cochin,  and  have  had  no  intercourse  with  any  other 
Jews,  till  the  Dutch  went  there  for  trade  (within  two 
centuries).  By  the  Jews  of  Spain,  who  were  carried 
captive  there  at  the  destruction  of  the  first  and  second 
temples,  and  dispersed  over  the  globe.  By  Josephus 
-—by  the  compilers  of  the  Mishna  and  the  Talmud — 
by  that  great  luminary,  Maimonides,  who  lived  in  the 
eleventh  century,  and  who  drew  up  the  articles  of  the 
Jewish  faith;  the  first  of  which  is  on  the  great  degree 
pf  the  prophecy  of  Moses ;  the  eighth  on  the  belief  that 


[     275     ] 

the  law  is  from  God;  i.  e.  ive  are  to  belie'ue  all  the  laiv 
ivbicb  we  noiv  bave,  is  tbe  liery  same  law  given  to 
Moses  ^  and  tbat  he  received  it  all  from  the  mouth  of 
God;  the  historical  part  as  well  as  the  preceptive;  and 
therefore  he  is  called  in  Hebrew,  a  scribe^  because  he 
acted  as  one,  who  wrote  from  the  mouth  of  another; 
for  which  reason  we  seldom  or  ever  find  him  speaking 
in  his  own  person,  but  as  one  who  is  copying  from  a 
book,  or  from  what  another  is  rehearsing  to  him."^ 
To  this  regular  chain  of  testimony,  may  be  added, 
that  of  the  Samaritans  and  Karaites,  who  w^ere  early 
taught  the  Jewish  religion  by  priests  sent  to  them  by 
the  AlTyrian  king,  for  that  purpose. 

Dr.  Priestley  says,  "  There  can  be  no  doubt  but 
that  the  canon  of  the  Old-Testament,  was  the  same 
in  the  time  of  our  Saviour,  as  it  is  now ;  nor  could  it 
have  been  corrupted  materially  after  the  return  of  the 
Jews  from  the  Babylonish  captivity,  on  account  of  the 
sect  of  the  Samaritans,  which  took  its  rise  about  that 
time;  for  these  people  professed  the  same  regard  to 
the  sacred  books  with  the  Jews  themselves,  and  were 
always  at  variance  with  them  about  the  interpretation 
of  the  Scriptures.  The  Samaritan  copy  of  the  pen- 
tateuch  is  now  in  our  hands,  and  excepting  some 
numbers,  in  which  the  different  copies  and  transla- 
tions of  all  ancient  writings  are  peculiai'ly  subje6l  to 
vary,  and  a  single  text  in  which  Mount  Gerizim  and 
Mount  Ebal  are  interchanged,  it  is  the  very  same  with 
the  Jewish  copy.  Not  long  after  this,  the  books  of 
the  Old-Teftamcnt,  beginning  \\  ith  the  pentateuch, 
were  translated  into  Greek,  and  dispersed  by  means  of 
the  Jews,  into  almost  every  part  of  the  known  world. 

•  Levi's  Answer  to  Paine. 


[     276     ] 

If  we  go  farther  back  into  the  Jewish  history,  wc 
shall  be  unable  to  pitch  upon  any  time,  in  which  any 
material  chanare  in  the  sacred  books  could  have  been 
attempted  with  the  leaft  prospect  of  success.  It  was 
one  of  the  most  earnest  instructions  of  Moses  himself, 
that  the  book  of  the  law,  a  copy  of  which  was  lodged 
in  the  ark,  should  be  the  subject  of  constant  reading 
and  meditation  in  every  Israelitish  family ;  and  it  was 
expressly  appointed  that  it  should  be  read  publickly 
every  seven  years,  at  the  feast  of  tabernacles  ;  and  the 
Levites  who  were  dispersed  through  all  the  twelve 
tribes,  were  particularly  appointed  to  study  and  ex- 
plain it  to  the  rest  of  the  nation ;  and  notwithstanding 
the  times  of  defection  and  idolatry,  they  were  never 
entirely  without  prophets,  and  even  many  thousands 
of  others,  who  continued  firm  in  the  worship  of  the 
true  God,  and  therefore  must  have  retained  their  re- 
gard to  the  sacred  books  of  the  law. 

On  the  whole,  the  Jcm  s  have,  no  doubt,  acted  the 
part  of  most  faithful,  and  ever  scrupulous  guardians  of 
their  sacred  books,  for  the  use  of  all  the  world  in  the 
times  of  Christianity. 

After  the  last  of  the  prophets,  Malachi,  they  ad- 
mitted no  more  books  into  their  canon,  so  as  to  permit 
them  to  be  read  in  their  synagogues,  though  they 
W'cre  written  by  the  most  eminent  men  in  their 
nation ;  it  being  a  maxim  with  them,  that  no  book 
could  be  entitled  to  a  place  in  the  canon  of  Scriptures, 
unless  it  was  written  by  a  prophet,  or  a  person  w^ho 
had  communication  with  God. 

That  the  Scriptures  of  the  Old-Testament  have 
not  been  materially  corrupted  by  the  Jews  since  the 
promulgation  of  Christianity,  is  evident  from  the 


[     277     ] 

many  prophecies  still  remaining  in  their  Scriptures, 
concerning  the  humiliation  and  sufferings  of  the  Mes- 
siah, in  which  the  Christians  always  triumphed,  when 
they  disputed  with  the  Jews."* 

Our  author  proceeds  to  examine  the  internal  evi- 
dence contained  in  the  books  themselves ;  though  he 
has  made  it  pretty  clear,  that  he  is  as  totally  un- 
acquainted with  their  spirit  and  meaning,  as  the  abori- 
gines of  North- America — but  here,  as  if  at  a  loss  how 
to  begin,  he  starts  oif  from  his  subject,  to  give  us  his 
ideas  of  revelation,  that  he  may  apply  them  to  the 
books  in  question. 

He  says,  "  Revelation  is  a  communication  of 
something  which  the  person,  to  whom  that  thing  is 
revealed,  did  not  know  before.  For  if  I  have  done  a 
thing,  or  seen  it  done,  it  needs  no  revelation  to  tell 
me  I  have  done  it,  or  seen  it,  nor  to  enable  me  to  tell  it 
or  to  write  it — revelation  therefore  cannot  be  applied 
to  any  thing  done  upon  earth,  of  which  man  is  of  him- 
self the  actor  or  the  witness."  This  definition  is  ex- 
actly characteristic  of  our  author — suffer  him  to  flate 
positions  at  his  pleasure,  and  consider  them  as  proved 
principles  or  axioms,  and  put  implicit  faith  in  his  con- 
clusions, and  he  is  able  to  prove  any  thing,  however 
absurd,  that  w  ill  suit  his  purpose. 

The  true  idea  of  revelation,  in  the  scriptural  sense, 
which  is  the  subject  of  consideration,  is,  God's  mak- 
ing known  himself  and  his  will  to  mankind,  in  a 
special  manner,  besides  what  he  has  made  known  by 
the  light  of  nature  or  reason,  from  his  works  of  crea- 
tion and  providence.  Now  this  may  be  done  expressly 

•  Instit    of  Nat.  and  Rev.  Rclig   297. 


[     278     ] 

and /positively  by  an  immediate  divine  communica- 
tion ;  or  it  may  be  done  by  a  history  of  God's  dealings 
with  any  people,  nation,  or  sect  of  men,  whom  he 
chooses  to  set  forth  as  a  pattern  or  example  to  the  rest 
of  mankind;  attended  with  rational  evidence  of  God's 
being  the  immediate  author  of  such  revelation. 

As  has  before  been  hinted,  when  Adam  first  awoke 
into  existence,  and  beheld  "  the  fair  creation'''*  around 
him,  is  it  supposable  that  he  would  have  been  able, 
from  the  powers  of  his  reasoning  faculties,  to  have 
discovered  his  various  relative  duties,  without  any  su- 
pernatural communications.  He  must  have  been  con- 
founded by  the  sight  of  every  thing  around  him,  being 
totally  ignorant  of  their  nature,  properties,  uses  and 
qualities.  He  must  have  remained  ignorant  of  even 
the  necessities  of  his  nature,  and  of  the  common 
mode  of  supplying  them  for  a  long  time,  till  experi- 
ence had  taught  him — every  beast  of  the  field  must 
have  alarmed  him,  and  every  tree  of  the  forest  put  him 
in  fear — the  storm  and  the  tempest  must  have  terrified 
him  with  the  expectation  of  immediate  dissolution, 
and  the  thunder  and  lightning  must  have  petrified  him 
with  horror.  A  divine  communication  therefore  be- 
came absolutely  and  essentially  necessary  to  him;  as 
necessary  as  his  existence,  by  which  alone  it  could 
have  been  supported. 

Even  our  author  admits  (page  8)  the  power  of 
the  Almighty,  to  make  such  communication  if  he 
pleased. 

If  then  it  should  thus  please  him,  and  he  should  do 
it,  attended  with  sufficient  evidence  to  convince  the 
human  mind  of  its  being  from  him,  and  it  should  be 
of  such  a  nature  as  to  relate  to  the  whole  human 


[     279     ] 

race,  then  I  presume  he  will  not  deny,  but  acknow- 
ledge, that  every  man  is  obliged,  by  the  laws  of  his 
nature,  to  obey  the  divine  mandate.  This  then  closes 
the  circle,  and  brmgs  the  dispute  back  to  its  true  prin- 
ciple. Has  God  given  this  evidence  to  mankind,  or 
has  he  not  ?  We  presume,  without  assuming  too  much, 
that  this  has  fully  appeared,  so  as  to  convince  every 
honest  man. 

It  can  hardly  be  imagined,  that,  when  God  had 
tliought  proper  in  his  infinite  goodness,  to  make  man 
a  rational  and  immortal  being,  on  purpose  to  know, 
love  and  adore  him,  and  to  receive  the  firs  t  spring  of  all 
his  happiness  from  the  contemplation  of  his  being,  at- 
tributes and  works,  that  he  should  then  have  left  him, 
in  his  present  state  of  frailty^  "weakness  and  igno- 
rance^ to  the  mere  light  of  nature,  which  the  experi- 
ence of  almost  six  thousand  years  has  shown  to  be 
wholly  insufficient,  to  keep  men  even  from  destroying 
each  other;  without  affording  any  other  visible  tokens 
of  his  presence,  or  communicating  any  further  know- 
ledge of  himself,  than  might  be  drawn  from  ignorant 
reflections  on  the  stupendous  w  orks  of  creation. 

Had  tliis  been  the  case,  man  in  his  best  estate 
would  have  been  left  imperfect  indeed;  and  as  a  most 
excellent  writer  has  observed,  before  me,  "  without 
such  divine  revelation,  the  case  would  have  been  with 
him,  as  with  one  that  is  born  blind;  who,  whatever 
other  evidence  he  may  have  of  the  being  of  a  God, 
wants  the  most  convincing  of  all,  that  is,  the  wonders 
of  an  Almighty  power,  and  incomprehensible  wisdom, 
conspicuous  in  the  frame  of  nature,  and  the  visible 
parts  of  the  creation.  Thus  in  like  manner,  to  what- 
ever such  sense  men,  who  have  only  reason  for  their 


[     280     ] 

guide,  may  attain  of  the  mercy  and  goodness  of  God; 
whatever  they  may  observe  in  the  course  of  his  pro- 
vidence to  confirm  them  in  the  behef  of  it ;  whatever 
hopes  they  may  entertain  of  it  from  a  general  notion 
of  the  divine  nature  ;  whatever  desire  they  may  have 
of  it,  from  a  sense  of  their  own  misery ;  yet  they  want 
that  evidence  of  it,  which  alone  can  satisfy  and  com- 
pose their  doubtful  and  distracted  minds,  and  that  is, 
certainty ;  or,  which  is  the  same  thing,  revelation  ; 
by  which,  and  nothing  less,  that  certainty  is  to  be  ob- 
tained." 

Without  some  aid  of  this  kind,  and  under  a  full 
view  of  the  prevalence  of  natural  and  moral  evil  in  the 
world,  who  could  determine  whether  this  world  is 
under  the  immediate  government  of  the  Supreme  Be- 
ing, or  not  ?  Or  whether  man  shall  exist  after  this 
life  ?  It  is  divine  revelation  alone  that  hath  brought 
life  and  immortality  to  light,  with  certainty  and  de- 
monstration. 

Were  not  four  thousand  years  of  trial,  sufficient 
to  convince  even  infidelity  itself?  If  you  look  to  the 
people  at  large,  or  the  common  herd  of  mankind,  you 
behold  them  sunk  in  error  and  superstition — given  up 
to  the  most  irrational  and  brutal  conduct.*  If  you 
have  recourse  to  the  higher  ranks  of  life,  let  the  most 
learned  and  sagacious  philosophers  of  antiquity  answer 
for  themselves. 

*  "  We  ha%'e  already  seen,  how  various,  how  loose,  and  how  uncer- 
tain were  the  religious  sentiments  of  Polytheists.  They  were  abandoned 
almost  without  controul  to  the  natural  workings  of  a  superstitious  fancy. 
The  accidental  circumstances  of  their  life  and  situation,  determined  the 
object  as  well  as  the  degree  of  their  devotion  ;  and  as  long  as  their  adora- 
tion was  successively  prostituted  to  a  thousand  Deities,  it  was  scarcely 
possible  that  their  hearts  could  be  susceptible  of  a  very  sincere  or  lively 
passion  for  any  of  them."     Gibb.  vol.  ii.  355. 


[     281     ] 

Cicero,  famous  throughout  the  learned  world  for  his 
inquiries  after  truth  and  investigations  intohis  own  na- 
ture, moral  faculties,  and  future  expectations,  gives  us 
the  sum  of  all  their  knowledge,  that  could  be  acquired 
without  revelation.  In  his  Tusculan  Questions,  lib.  i. 
he  assures  us,  when  speaking  of  the  soul,  "  That 
whether  it  was  mortal  or  immortal,  God  only  knew." 
And  in  the  same  \vork,  *'  he  devoutly  wishes  that  the 
immortality  of  the  soul  could  be  proved  to  him."  So 
that  with  all  his  knowledge,  and  after  all  his  re- 
searches, he  was  not  able  to  determine  a  fact,  on 
which  the  whole  happiness  of  the  rational  creature  for 
time  and  eternity,  must  depend.  It  was  this  uncer- 
tainty about  divine  things,  that  led  him  "  to  allow 
men  to  continue  in  the  idolatry  of  their  ancestors,  and 
to  conform  themselves  to  the  religion  of  their  coun- 
try, in  oifering  such  sacrifices  to  different  Gods,  as 
were  by  law  established."* 

And  again,  in  his  Treatise  of  the  nature  of  the 
Gods,  he  says,  "  As  many  things  in  philosophy  are 
not  sufficiently  cleai',  so  the  question  concerning  the 
nature  of  the  Gods,  which  is  in  itself  the  most  interest- 
ing and  necessary  for  the  regulation  of  religion,  is  at- 
tended with  peculiar  difficulty.  And  so  various  and 
discordant  are  the  opinions  of  the  most  learned,  on  this 
subject,  that  it  affiards  a  good  argument  for  the  acade- 
mies, to  withhold  their  ^assent  to  propositions  that 
are  uncertain,  and  to  maintain  that  ignorance  is  the 

foundation  of  philosophy" "  with  respect  to  the 

question,  the  greater  part  held,  ijohat  is  most  probable^ 
viz.  that  there  are  Gods.  But  Protagoras  doubted  of 

•  Cicero  de  Lag.  lib.  ii. 

N  n 


[     282     ] 

it,  and  Diagoras  of  Melos,  and  Theodorus  of  Cyrene, 
held  that  there  are  none:  and  of  those  that  supposed 
there  are  Gods,  their  opinions  are  so  various,  that  it  is 
difficult  to  enumerate  them." 

Plutarch,  in  speaking  of  superstition,  in  his  tract  on 
that  subject,  says,  "  Men  were  not  at  first  made  athe- 
ists, by  any  fault  they  found  in  the  Heavens,  or  stars, 
or  seasons  of  the  year,  or  in  those  revolutions  or  mo- 
tions of  the  sun  about  the  earth,  that  make  the  day 
and  night;  nor  yet  by  observing  any  mistake  or  dis- 
order, either  in  the  breeding  of  animals,  or  in  the  pro- 
duction of  fruits.  No ;  it  was  the  uncouth  actions  and 
senseless  passions  of  superstition,  her  canting  words, 
her  foolish  gestures,  her  charms,  her  magick,  her 
freakish  processions,  her  tabourings,  her  foul  expia- 
tions, her  vile  methods  of  purgation,  and  her  barba- 
rous and  inhuman  penances  and  bemirings  at  the  tem- 
ples. It  was  these,  I  say,  that  gave  occasion  to  many 
to  affirm  it  Avould  be  far  happier,  if  there  were  no  Gods 
at  all,  than  such  as  are  pleased  with  such  fantastical 
toys ;  who  thus  abuse  their  votaries,  and  are  incensed 
and  pacified  with  trifles." 

Gibbon,  speaking  of  some  of  the  most  able  of  the 
heathen  philosophers,  having,  from  the  nature  of  the 
soul,  deduced  an  arg-ument  of  its  immortality,  and  also 
its  past  eternity,  says,  "  A  doctrine  thus  removed 
beyond  the  senses  and  the  experience  of  mankind, 
mightserve  to  amuse  the  leisure  of  a  philosophic  mind; 
or  in  the  silence  of  solitude,  it  might  sometimes  im- 
part a  ray  of  comfort  to  desponding  virtue,  but  the 
faint  impression  which  had  been  received  in  the 
schools,  w^as  soon  obliterated  by  the  commerce  and 
business  of  active  life.    We  are  sufficiently  acquaint- 


[     283      ] 

ed  with  the  eminent  persons  who  flourished  in  the  age 
of  Cicero  and  of  the  first  Caesars;  with  their  actions, 
their  characters,  and  their  motives,  to  be  assured  that 
their  conduct  in  this  Hfe  was  never  regulated  by  any 
serious  conviction  of  the  rewards  or  punishments  of 
a  future  state.  At  the  bar  and  in  the  senate  of  Rome, 
the  ablest  orators  were  not  apprehensive  of  giving  of- 
fence to  their  hearers,  by  exposing  that  doctrine  as  an 
idle  and  extravagant  opinion,  which  was  rejected 
with  contempt  by  every  man  of  a  liberal  education 
and  understanding."* 

Examine  the  laws  of  Lycurgus,  so  famous 
throughout  the  heathen  world.  Did  he  not  establish, 
in  some  measure,  a  community  of  wives,  or  some- 
thing very  much  like  it.  His  practice  of  obhging 
the  youth  of  both  sexes  to  exercise  in  the  most  active 
and  violent  games,  undressed  and  in  a  state  of  nature, 
without  regard  to  the  natural  modesty  of  the  sex,  and 
against  every  principle  of  even  natural  religion,  is  a 
reproach  to  human  nature. 

The  best  of  the  heathen  sages  knew  nothing  of 
the  love  of  God  to  man — of  his  grace  to  repenting 
sinners,  and  the  divine  aid  yielded  to  him  for  his  at- 
taining to  and  persevering  in  virtue  and  holiness  of 
life — God's  hatred  to  sin,  and  the  absolute  necessity 
of  holiness  and  purity  of  heart,  to  those  who  are  to 
become  heirs  of  a  happy  immortality,  \v'ere  doctrines 
wholly  unknown  to  the  learned  heathen — although 
they  had  some  confused  notion  of  a  future  state,  yet  it 
was  such  as  consisted  merely  in  a  vain  imagination 
concerning  shades  and  spectres;   the  resurrection  of 

♦  VJd.  Cicero  dvo  Cluont  ch.  CI  —  ;d  Gihb.  295. 


[     284     ] 

the  body  never  once  entered  their  thoughts.  It  was 
reserved  for  revelation  alone  to  make  knovi^n  the  great 
things  of  another  and  better  world,  as  well  as  to  ex- 
plain the  otherwise  difficult  enigma  of  this. 

The  great  apostle  Paul  takes  notice  of  the  insuffi- 
ciency  of  human  wisdom,  when  he  says,  "  For  after 
that,  (or  since)  in  the  wisdom  of  God,  the  world  by 
w  isdom  knew  not  God,  it  pleased  God  by  the  foolish^ 
ness  (or  simplicity)  of  preaching,  to  save  them  who 
believe."* 

Our  author  will,  I  doubt  not,  readily  hearken  to 
Mr.  Gibbon,  whom  we  have  already  quoted,  as  a  wit- 
ness not  suspected  of  an  unfair  bias  towards  revela- 
tion. Speaking  of  the  decline  of  the  Pagan  religion, 
about  the  fourth  century,  he  says,  "  Some  Deities  of 
a  more  recent  and  fashionable  cast  might  soon  have 
occupied  the  deserted  temples  of  Jupiter  and  Apollo, 
if  in  the  decishe  moment  the  wisdom  of  Providence 
had  not  interposed  a  genuine  revelation^  fitted  to  in- 
spire the  most  rational  esteem  and  conmction^  whilst 
at  the  same  time  it  was  adorned  with  all  that  could  at- 
tract the  curiosity,  the  wonder,  and  the  veneration  of 
the  people."! 

Let  our  author  himself  become  a  witness  of  the  in- 
sufficiency of  the  revelation  he  speaks  of,  and  confine 
himself  to  "  He  has  seen  the  fair  creation — a  "world 
furnished  to  our  hands ^  that  cost  us  nothifig.  He  has 
seen  the  sun  that  is  lighted  up  by  the  power  of  the 
Creator^  and  he  has  been  blessed  by  the  rain  poured 
down  by  the  same  Almighty  handy  What,  let  me 
ask  him,  have  been  the  returns  he  has  made  to  the 

*  la  Cor.  chap.  i.  21.  f  Gibb.  2d  Vol.  ■2>T5. 


[     285     ] 

great  author  of  these  mercies;  or  how  have  his  gross 
feelings  been  exercised  towards  his  beneficent  Crea- 
tor ?  Has  a  hfe  of  forgetfulness  of  God,  immorality 
of  conduct,  an  abuse  of  the  mercies  of  God,  and  a  dis- 
regard to  laws  human  and  divine,  discovered  that  all 
this  mighty  light  of  nature,  has  led  him  in  gratitude 
and  admiration  to  adore  and  love  the  great  First  Cause 
of  all  his  mercies? — Let  him  put  his  hand  on  his 
heart,  and  answer  as  in  the  presence  of  God  for  him- 
self. 

But  if  we  turn  fi-om  a  few  individuals,  of  professed 
learning  and  deep  investigation,  to  the  people  at  large 
of  every  nation  and  language  in  the  heathen  world, 
who  enjoyed  all  the  benefits  and  advantages  of  our  au- 
thor's word  of  God  in  the  creation,  and  to  whom  he 
asserts,  "  The  way  to  God  was  equally  open,"  what 
opinion  can  we  form  of  their  morals  from  their  prac- 
tices ?  Do  we  not  find  them  encouraging  a  spirit  of  re- 
venge— commending  suicide   as   a  virtue — recom- 
mending fornication  as  a  proper  remedy  against  a 
greater  evil — asserting  the  expediency  of  men  having 
their  wives  in  common — teaching  the  lawfulness  of 
unnatural  incest  and  lust.     The  Cynics  laying  aside 
all  natural  restraints   of  shame  and  modesty — the 
Stoics  encouraging  the  most  filthy  and  obscene  lan- 
guage, so  that  their  own  philosophers  could  not  help 
observing,  "  That  the  most  notorious  vices   were 
screened  under  the  name  of  philosophy ;  and  that  they 
did  not  labour  to  maintain  the  characters  of  philoso- 
phers by  virtue  and  study,  but  concealed  very  vicious 
lives  under  an  austere  look,  and  an  habit  different 
from  the  rest  of  the  world.  "^- 

•  Quintil.  Just.  lib.  i.  pref. 


[     286     ] 

Consonant  to  this  is  the  representation  in  the  14th 
chap.  Wisdom  of  Solomon,  23d  ver.  and  onwards-«- 
"  For  while  they  slew  their  children  in  sacrifices,  or 
used  secret  ceremonies,  or  made  revellings  of  strange 
lights;  they  kept  neither  lives,  nor  marriages  unde- 
filed  any  longer;  but  either  one  slew  another  traiter- 
ously,  or  grieved  him  by  adultery.  So  that  there 
reigned  in  all  men  without  exception,  blood,  man- 
slaughter, theft,  dissimulation,  corruption,  unfaithful- 
ness, tumults,  perjury,  disquieting  of  good  men,  for- 
getfulness  of  good  turns,  defiling  of  souls,  changing  of 
kind  (or  sex),  disorder  in  marriages,  adultery  and 
shameless  uncleanness.  For  the  worshipping  of  idols 
(not  to  be  named)  is  the  beginning,  the  cause,  and  the 
end  of  all  evil." 

And  Dr.  Priestly  justly  observes,  "  Without  reve- 
lation the  degree  of  reason  that  God  has  thought  pro- 
per to  give  to  man,  is  so  far  from  being  sufficient  for 
his  moral  instruction,  that  the  most  intelligent  of  the 
heathens,  those  who  thought  and  reflected  the  most, 
as  we  may  judge  by  their  refinement  in  metaphysics, 
mytliology  and  theology,  as  the  Egyptians,  Greeks, 
and  Hindoos,  have  erred  the  most  widely,  having 
given  into  more  absurd  superstitions,  than  the  most 
stupid  of  mankind."* 

But  let  us  attend  to  the  character  of  Moses,  the 
writer  of  these  books,  as  it  is  acknowledged  that  a 
revelation  said  to  come  from  God,  is  a  mark  of  favour 
and  respect  to  the  persons  who  are  made  the  instru- 
ments of  communication.  Such  revelation  should  be 
supported — by  the   personal  conduct   or   the 

*  Priestley's  Corrupt.  272. 


[     287     ] 

FERSON   TO   WHOM    MADE THE    SUBJECT  MATTER 

OF    THE    REVELATION AND    THE    ATTESTATIONS 

ATTENDING   IT  IN  CONFIRMATION  OF   THE  TRUTH. 

As  to  the  first,  that  there  was  such  a  person  as 
Moses,  who  was  a  Hebrew,  brought  up  at  Pharaoh's 
court;  a  very  wise  man — and  the  great  leader  of  the 
people  of  Israel,  is  a  fact  already  shown,  and  so  well 
established  by  historians  of  all  characters,  that  even 
our  author  condescends  to  acknowledge  and  con- 
firm it. 

Moses  is  also  taken  notice  of,  as  the  founder  of 
the  Jewish  nation,  after  leading  the  Hebrews,  to  the 
number  of  near  thiee  millions  of  souls,  from  Egypt  to 
the  land  of  Canaan,  in  a  very  extraordinary  manner. 
His  personal  character  seems  to  answer  every  par- 
ticular that  might  be  expected  from  a  person  favoured 
by  the  Supreme  Being  with  extraordinary  and  super- 
natural communications. 

It  is  agreed  on  all  hands,  that  the  court  at  which 
he  was  educated,  was  the  most  learned  and  polite  of 
all  the  then  nations  of  the  earth.  That  he  was  in- 
structed in  all  the  learning  of  the  Egyptians,  who 
were  then  considered  as  the  chief  depositaries  of  all 
religion.  That  he  was  remarkable  for  his  meekness, 
temperance,  and  justice. 

He  was  in  a  special  manner  attached  to  the  service 
of  one  great  Almighty  Being,  and  an  irreconcileable 
enemy  to  every  species  of  idolatry.  He  declared  and 
taught  openly  and  explicitly,  that  he  was  sent  of  God; 
and  he  appealed  to  the  many  miracles  that  he  wrought 
publickly  before  the  whole  Egyptian  court,  for  the 
truth  of  that  mission.  That  the  institutions  of  divine 
worship,  which  he  enjoined  on  his  countrymen,  were 


[     288     ] 

not  of  his  own  devising,  but  that  he  received  them 
from  God,  who  had  given  his  people  visible  and  sen- 
sible manifestations  of  his  divine  presence  at  the  time. 
Of  course  all  his  conduct  was  both  moral  and  reli- 
gious ;  and  during  the  long  and  severe  trial  of  forty 
years,  he  was  acknowledged  by  that  numerous  and 
discontented  people,  as  blameless. 

Neither  in  his  doctrines  or  ceremonies  did  he  aim 
at  his  own  aggrandisement  or  advantage  ;  but  he  pre- 
ferred his  brother,  when  singled  out  bimself  by  God, 
as  a  special  messenger  to  Pharaoh. 

When  establishing  a  permanent  priesthood,  the 
chief  of  which  was  to  be  clothed  M^ith  more  than 
royal  power  and  dignity,  he  prefers  his  brother  Aaron 
and  his  family,  notwithstanding  his  unworthy  beha- 
viour in  the  case  of  the  golden  cslM,  passing  by  bis  own 
family.  And  when  declining  in  years,  and  in  the 
prospect  of  sudden  death,  though  in  sight  of  the  pro- 
mised land,  he  nominates  as  his  successor,  Joshua,  the 
son  of  Nun,  of  the  tribe  of  Ephraim ;  passing  by  his 
two  sons  and  his  own  tribe,  for  whom  he  makes  no 
public  provision. 

Throughout  his  whole  history,  he  not  only  does 
not  hesitate  to  record  his  personal  errors  and  mis- 
takes, but  gives  a  correct  account  even  of  his  crimes, 
and  the  divine  displeasure,  and  the  punishment  of 
them.  He  records  the  opposition  of  his  brother — the 
revolt  of  Aaron's  sons,  with  their  destruction  and  that 
of  their  families. 

His  whole  life  manifested  the  most  exemplary 
piety  towards  God;  and,  though  under  the  most  trying 
circumstances,  the  purest  justice  and  strictest  impar- 
tiality  to  those  whom  he  governed. 


[     289     ] 

2dly.  The  subject  matter  of  the  reiiclation.  It 
was  in  all  respects  worthy  the  majesty  of  a  God  to  im- 
part and  the  necessities  of  man  to  receive. 

The  state  of  the  Avorld,  by  reason  of  the  preva- 
lence of  idolatry  and  a  total  perversion  of  all  former  di- 
vine revelations,  whether  immediate  and  personal,  or 
by  the  works  of  creation  and  providence,  was  most 
deplorable. 

The  one  only  living  and  true  God  was  not  known 
or  acknowledged,  except  by  a  few  individuals  here 
and  there  scattered  through  the  v/orld.  Mankind,  to 
speak  in  general  terms,  were  overwhelmed  in  the 
most  superstitious  idolatry,  and  devoted  to  practises 
of  the  most  wicked  and  immoral  tendency.  They  had 
lost  sight  of  every  true  principle  of  conduct  towards 
their  great  Creator,  and  were  at  a  loss  how  to  estab- 
lish any  general  rule  of  moral  obligation,  whereby 
men  might  be  led  to  perform  their  duty  to  God  or 
their  neighbour. 

The  amazing  number  of  gods  and  demi  gods,  who 
were  made  objects  of  solemn  worship,  totally  des- 
troyed all  rational  ideas  of  the  real  great  first  cause  of 
all  things,  who  ought  to  have  been  the  sole  object  of 
all  divine  honor.  Some  distant  idea  may  be  formed 
of  the  awful  situation  to  which  men  were  reduced  at 
the  time  of  Moses's  mission,  from  a  contemplation  of 
the  character  and  conduct  of  the  author  of  the  Age  of 
Reason  and  his  cotemporaries  at  this  day  of  light  and 
knowledge,  who  pretend  to  substitute,  what  they  call 
the  w  orship  of  nature  and  reason,  and  other  unintelli- 
gible jargon  of  the  like  kind;  instead  of  him  who 
liveth  for  ever  and  ever. 

o  0 


[     290     ] 

In  this  state  of  the  world,  what  could  be  more 
worthy  of  God,  than  a  revelation  of  himself — the 
being  that  is — the  self-existent  being — I  am  that  I 
am?  of  the  origin  of  the  world  in  which  we  live,  and 
of  the  beginning  of  the  creation  of  God  ? — Of  the 
first  state  of  man  at  his  formation? — -his  pmity,  inno- 
cence and  state  of  perfect  happiness? — of  his  inter- 
course with  his  creator  ? — Of  his  general  knowledge 
of,  and  dominion  over  other  parts  of  the  creation  ?  of 
the  obligations  laid  upon  him,  enjoining  obedience  to 
the  will  of  his  creator,  with  the  worship  and  homage 
that  he  required  from  his  creatures  ? — Of  the  fall  of 
man?  his  penitence?  expulsion  from  Paradise,  the 
seat  of  innocence  and  happiness  ?  and  of  the  sad 
and  deplorable  consequence  of  the  first  transgression, 
all  naturally  and  evidently  flowing  from  so  awful  a 
breach  of  his  duty  ? 

Then  follows  what  could  never  have  entered  into 
the  human  mind  to  have  conceived  of,  without  a 
divine  revelation — an  account  of  that  door  of  hope, 
opened  to  our  despairing  first  parents,  in  the  redemp- 
tion of  their  otherwise  hopeless  race,  by  a  saviour 
*'  who  should  bruise  the  serpent's  head,  while  the  ser- 
pent should  only  bite  his  heel'\ 

What  was  there  in  nature  to  have  dictated  a 
scheme  of  this  kind,  or  by  what  means  should  man  by 
his  natural  faculties,  have  ever  conceived  so  wonder- 
ful a  plan  for  the  restoration  of  his  sinful  posterity? 
This  first  suggestion,  was  the  sure  foundation  of  a 
glorious  system,  that  has  grown  brighter  and  brighter 
through  every  age  of  the  world,  and  will  so  continue 
to  the  end  of  it,  or  rather  through  the  immeasurable 
space  of  eternity.     It  was  the  great  fact,  that  should 


[     291     ] 

run,  like  the  web  through  the  woof,  and  appear  in 
every  transaction  of  the  governor  of  the  world  tov/ards 
his  fallen  creatures  through  every  age,  both  in  his  natu- 
ral and  moral  government.  "  This  history  expresses 
an  a\\4ul  and  amiable  sense  of  the  Divine  Being,  our 
creator  and  judge :  shows  the  heinousness  of  sin,  and 
mortifies  us  to  this  world,  by  declaring  that  our  pas- 
sage through  it  must  be  attended  with  labour  and 
sorrow.  We  find  ourselves  accordingly,  in  this  state 
— revealed  religion  did  not  bring  us  into  it;  nor  is 
this  state,  an  objection  to  revealed  religion,  more  than 
to  natural,  if  any  such  can  be  shown.  Revealed  reli- 
gion goes  a  step  higher  than  that  which  is  termed 
natural,  and  shows  the  immediate  secondary  causes, 
viz.  the  sin  and  wilful  disobedience  of  our  first  pa- 
rents. And  when  the  account  of  Paradise — -man's 
expulsion  therefrom — and  of  the  curse  passed  upon 
him  in  Genesis;  are  compared  with  the  removal  of 
that  curse,  of  sorrow^  crying,  pain  and  death — with 
the  renovation  of  all  things,  and  man's  restoration  to 
the  tree  of  life  and  the  paradise  of  God,  and  his  ad- 
mission to  the  new  Jerusalem  in  the  last  chapter  of  the 
Revelation,  hope  and  fear  quicken  each  other,  and 
both  conspire  to  purify  the  mind,  and  to  advance  the 
great  design,  considered  as  to  its  unity. "^ 

Here  was  a  revelation  of  the  divine  intentions, 
concerning  the  children  of  men  during  their  whole 
existence,  which  I  muft  again  repeat  never  did  or 
could  have  entered  into  the  mind  of  man  to  have  con- 
ceived of,  v/ithout  supernatural  aid.  Many  have  been 
the  schemes  and  plans  of  priefts  and  philosophers,  to 


[     292     ] 

establish  religion  and  government  among  men,  but  no 
such  idea  had  ever  been  formed,  but  what  has  arisen 
from  the  fource  declared  by  Moses.  "  He  plainly  di- 
vulged the  mind  of  God  with  regard  to  his  public  ser- 
vice— all  the  common  practises  of  life  were  consecra- 
ted by  a  divine  command,  and  so  became  acts  of 
religious  obedience. 

The  external  worship  was  loaded  with  a  great  va- 
ri€ty  of  rites  and  ordinances,  which,  when  practised 
in  the  true  spirit  of  their  institution,  became  a  sort  of 
continual  prayer — their  abstinencies  a  daily  mortifi- 
cation— their  ablutions  and  purifications,  symbols  of 
that  perfect  purity  of  heart,  necessary  to  prepare  us 
for  the  divine  union — the  daily,  weekly,  monthly, 
and  annual  feasts  and  sacrifices,  were  emblems  and 
figures,  either  of  the  great  victim  to  be  offered  up  for 
the  sins  of  the  world,  or  of  the  internal  sacrifice  of  the 
passions,  sensual  desires,  or  spiritual  vices,  which 
must  be  mortified  and  destroyed  e'er  we  can  be  re- 
united to  our  first  principle. 

In  short,  Moses's  w^hole  design,  (if  he  is  barely 
considered  as  a  legislator)  was,  to  form  a  nation  of 
true  adorers  of  the  Supreme  God,  that  should  destroy 
idolatry,  enlighten  the  world,  subject  all  nations  to  the 
empire  of  the  Most  High,  and  to  make  them  at  once 
happy  and  virtuous,  wise  and  religious."* 

To  accomplish  this,  a  divine  revelation  was  abso- 
lutely necessary,  for  the  very  reason  that  the  apostle 
John  has  expressly  assigned.  "  No  man  hath  seen 
God  at  any  time ;  the  only  begotten  Son,  who  is  in 
the  bosom  of  the  Father,  he  hath  declared  him. ^^■\ 

*  Pliilos.  Piincip.  f  1st  John,  18th  ver. 


[     293     ] 

The  ten  commandments  are  worthy  of  God  him- 
self, and  the  moral  precepts  of  the  Pentateuch  are 
of  the  most  excellent  and  beneficial  kind:  "  The 
poor,  the  widow  and  the  orphan  are  bountifully  pro- 
vided for  by  a  number  of  laws,  or  by  counsel  equivalent 
to  laws,  repeated  so  often,  and  inforced  with  so  persua- 
sive arguments,  that  they  could  not  fail  of  producing 
the  intended  eifects;  they  give  us  a  most  favourable 
idea  of  the  benevolence  and  philanthropy  of  the 
lawgiver.  Brotherly  love  and  good  neighbourhood 
are  enjoined  or  recommended  in  the  strongest  terms. 
The  interest  of  one's  neighbour  must  be  one's  own: 
his  land-marks  must  not  be  removed;  his  strayed 
cattle  must  be  kept  and  restored;  his  fallen  beast  of 
burden  must  be  helped  up;  his  deposits  must  be 
faithfully  returned,  and  what  hath  been  stolen  from 
him,  be  repaid  with  indemnification.  To  a  native 
and  even  a  sojourner,  one  must  lend  without  demand- 
ing interest,  and  if  a  pledge  be  required,  it  must  be 
such  as  the  borrower  can  give  without  great  inconve- 
nience. The  mercenary  is  to  receive  his  hire  on 
the  day  he  earns  it.  Even  the  slave  who  has  served 
his  time,  is  not  to  be  dismissed  empty  handed.... No 
one  is  to  be  oppressed,  or  hardly  dealt  with."  * 

We  now  proceed  to  the  last  test  of  a  revelation 
coming  from  God,  viz.  *'  the  attestations  attending 
ity  in  confirmation  of  its  truth.'''' 

As  mankind  were  essentially  interested  in  this  all 
important  re\ elation,  it  was  not  left,  for  its  authenti- 
city to  the  moral  character,  religious  practises,  or 
public  authority  of  Moses.     His  communi'.atlons  to 

•  CedJcS;  prcf.  xxi. 


[     294     ] 

the  Jewish  people  were  attended  with  such  evident 
marks  of  the  divine  power  and  wisdom,  as  convinced 
even  the  hard  and  obstinate  heart  of  Pharaoh,  though 
the  sovereign  of  the  most  powerful  and  enhghtened 
nation  on  earth,  and  that  not  merely  as  to  his  own 
speculative  opinion;  but  so  as  to  found  an  important 
act  of  government  on  it,  contrary  to  his  former  most 
solemn  and  resolute  determinations,  not  to  part  with 
three  millions  of  laborious  and  useful  subjects,  on 
whom  he  greatly  depended,  for  the  perfecting  those 
immense  works  of  art  and  curiosity,  which  he  had 
contemplated  as  the  means  of  handing  down  his  cha- 
racter, with  eclat,  to  posterity.  Moses  proved  his 
supernatural  mission  by  prodigies  which  surpass  the 
force  and  power  of  human  nature,  and  were  peculi- 
arly adapted  to  the  idolatry  and  prejudices  of  that 
comitry.  They  were  public,  universal  as  to  that 
and  the  neighbouring  nations,  and  of  such  a  kind, 
that  they  could  not  be  impostures,  or  the  delusion 
of  the  senses.  The  consequences  that  attended  them, 
particularly  the  deliverance  of  so  great  a  body  of 
defenceless  people,  from  so  mighty  and  powerful  a 
tyrant,  without  force,  are  convincing  proofs  of  their 
reality  and  truth.  Monuments  were  erected  and 
feasts  instituted  from  the  time  in  which  they  were 
wrought,  to  perpetuate  the  remembrance  of  them, 
and  render  their  veracity  unsuspected  to  all  genera- 
tions :  add  to  this  that  they  were  testified  by  millions 
of  living  witnesses. 

Moses's  mission  and  character  were  also  confirm- 
ed by  miracles  and  prophetic  declarations  to  the  peo- 
ple, which  were  to  take  place  after  his  death;  and 
accordingly  some    of  them    continued    during  the 


[     295     ] 

whole  time  of  this  people  possessing  a  government  of 
their  own,  and  while  they  conformed  themselves  to 
their  laws  and  religious  polity,  as  standing  and  uncon- 
trovertible proofs  of  his  divine  and  prophetic  au- 
thority. Among  an  hundred,  I  will  confine  myself 
(beside  the  manna  in  the  temple)  to  two  instances 
only.  While  in  the  wilderness,  and  before  they  had 
succeeded  in  taking  possession  of  the  promised  land, 
with  all  the  certainty  of  the  event  as  if  it  had  already 
happened,  Moses  gives  them  precise  rules  for  their 
conduct,  when  they  should  inherit  the  land  according 
to  his  words;  and  among  others,  "  that  thrice  in  the 
year  all  their  males  should  appear  before  the  Lord,  the 
God  of  Israel ;  for,"  says  he,  "  (in  the  name  of  God)  I 
will  cast  out  the  nations  before  thee,  and  enlarge  thy 
borders;  neither  shall  any  man  desire  thy  land.,  v)hen 
thou  shalt  go  up  to  appear  before  the  Lord  thy  God., 
thrice  in  the  year. ''''^ 

Here  then  was  a  prophetic  declaration,  of  a  mira- 
cle to  exist  for  hundreds  of  years,  on  which  no  man 
above  an  ideot  would  ever  have  risqued  his  reputa- 
tion and  the  existence  of  his  people,  without  the  ful- 
lest assurance  of  his  divine  authority.  The  issue  fully 
proved  the  certainty  of  his  dependance,  and  for  many 
hundred  years  die  facts  turned  out  as  he  had  promised 
them;  for  during  their  continuance  in  a  faithful  sub- 
mission to  their  laws  and  ordinances,  it  was  never 
known,  that  an  enemy  ever  invaded  their  territory, 
while  their  males  were  thus  gone  up  to  Jerusalem,  to 
appear  before  the  Lord;  yet  it  is  as  well  known,  that 
they  were  surrounded  by  the  most  bitter,  savage,  and 

•  Exod.  34th  chap.  23—24. 


[     296     ] 

revengeful  nations,  v/ho  took  every  other  opportunity 
to  destroy  and  oppress  them.  ' 

The  next  instance  is  that  of  the  seventh  or  sabba- 
tical year,  during  which,  as  Moses  commanded  while 
yet  in  the  wilderness,  their  land  was  to  be  at  rest,  they 
were  neither  to  plough,  sow  nor  reap:  "  And  if  ye 
shall  say  what  shall  we  eat  the  seventh  year  ?  behold 
we  shall  not  sow,  nor  gather  in  our  increase — then 
will  I  command  my  blessing  upon  you  in  the  sixth 
year,  and  it  shall  bring  forth  fruit  for  three  years:  and 
yc  shall  sow  the  eighth  year,  and  eat  yet  of  old  fruit 
until  the  ninth  year ;  until  her  fruits  come  in,  ye  shall 
eat  of  the  old  store."* 

Here  is  another  prophetic  declaration  of  a  miracle, 
which  never  could  have  been  ventured  upon,  by  any 
rational  creature,  who  was  not  a  vain  enthusiast,  had 
he  not  been  certain  of  the  promise  coming  from  him, 
whose  Almighty  power  was  equal  to  the  performance 
of  whatever  he  promised,  however  difficult.  The  his- 
tory of  this  people  proves,  that  this  was  fully  verified, 
and  it  continued  a  repeated  confirmation  of  the  divine 
origin  of  their  national  institutions,  every  seventh 
year,  and  left  this  stiff-necked  people  without  excuse, 
in  all  their  obstinate  deviations  from  the  path  of  duty, 
and  rendered  them  justly  hable  to  the  severe  punish- 
ment, which  at  the  same  time  was  threatened,  and  af- 
terwards strictly  executed  upon  them. 

In  this  part  of  the  proof  of  the  divine  mission  of 
Moses,  deception  was  impossible.  He  was  not  pre  • 
sent  to  work  upon  their  hopes  or  fears.  He  was  dead, 
as  were  the  whole  body  of  the  congregation,  over 

*  25th  Levit.  20—22. 


I.     297     ] 

whom  he  had  any  influence,  and  who  had  been  per 
sonally  acquainted  with  him;  It  was  not  a  single  event 
in  which  the  people  might  have  been  deceived  and 
imposed  upon  by  their  enthusiasm  or  credulity.  It 
was  not  an  event,  in  the  first  instance,  favourable  to 
their  interest.  They  \vere  to- risque  their  whole  crops 
for  two  years,  and  in  that  their  very  existence  as  a  peo- 
ple; for  if  they  were  deceived  or  mistaken,  nothing 
short  of  famJne  stared  them  in  the  face.  They  were 
very  frequently  engaged  in  wars  with  their  neigh- 
bours, they  were  therefore  doubly  exposed.  Had 
they  doubted  the  truth  of  the  prediction,  they  never 
could  have  acted  so  absurd  and  irrational  a  part,  as  to 
have  risqued  famine  and  pestilence  on  a  doubtful 
event.  Yet  in  all  their  history  for  a  thousand  years, 
there  is  no  instance  of  their  having  reason  to  repent 
their  faith  and  confidence,  in  the  divine  mission  of 
their  leader. 

Our  author,  in  the  case  of  the  resurrection,  calls 
for  public,  ocular  and  universal  demonstration,  or  he 
will  not  believe.  Is  there  not  in  the  case  of  Moses,  the 
fullest  demonstration,  under  every  idea  that  he  de- 
mands it,  except  that  of  the  revelation  being  made 
personally  to  himself;  and  yet,  is  he  convinced  of  the 
truth  by  this  conclusive  testimony  ?  Or  do  we  not  still 
find  him  not  only  denying  Moses  to  be  the  author  or 
writer  of  these  invaluable  books,  but  also  ridiculing 
every  idea  of  their  divine  original? 

When  Moses  was  first  honoured  by  the  divine  pre- 
sence as  a  preparative  to  his  being  sent  to  Pharaoh,  it 
was  sufficient  that  Moses  alone  should  be  convinced  of 
the  truth  of  the  revelation  of  the  divine  will;  hence  the 
miraculous  burning  of  the  bush,  without  being  con- 

pp 


[     298     ] 

Slimed;  and  the  voice  of  God  therefrom,  went  no  far- 
ther than  his  own  conviction ;  and  had  the  evidence 
ended  here,  no  one  but  Moses  would  have  been  bound 
to  beUeve.  Our  blessed  Saviour  himself  confirms 
this  conclusion,  by  saying  to  the  Jews,  "  Had  I  not 
done  among  you,  the  works  which  no  other  man  ever 
did,  ye  had  not  had  sin" — that  is,  if  I  had  not  given 
you  evidence  of  my  coming  from  God,  sufficient  to 
convince  the  human  mind,  you  would  not  have  been  to 
blame  for  not  believing.  But  when  Moses  was  sent, 
first  to  his  own  people,  and  afterwards  to  Pharaoh,  in 
the  name  of  God,  the  evidence  was  equal  to  the  nature 
of  the  mission 

Moses,  conscious  of  his  own  insufficiency,  and  the 
difficulty  of  requiring  thebelief  of  his  nation,  without 
full  evidence  of  his  mission,  said  to  God,  "  But  behold 
they  will  not  believe  me  nor  hearken  unto  my  voice ;  for 
they  will  say,  the  Lord  hath  not  appeared  unto  thee." 
This  was  rational  and  proper — God  therefore  enabled 
him  to  prove  his  mission  to  them,  by  casting  his 
rod  on  the  ground,  and  it  became  a  serpent,  and  by 
taking  it  again,  it  became  a  rod,  "  that  they  may  be- 
lieve that  the  Lord  God  of  their  fathers  hath  appeared 
unto  thee."  And  if  this  did  not  work  a  full  conviction, 
then  he  was  empowered  to  perform  two  other  miracles, 
that  could  not  be  doubted.* 

Pharaoh  being  the  head  and  governor  of  a  nation, 
the  request  to  let  so  large  a  body  of  the  people  leave 
the  kingdom  at  once,  was  of  a  more  public  nature.  He 
ought  not  to  have  consented,  but  upon  full,  public  and 
convincing  testimony,  that  the  demand  was  made  by 

•  4th  chap.  Exod.  let  to  10th. 


[     299      ] 

divme  authority.  And  though  he  received  this,  yet 
he  hardened  his  heart,  and  rejected  the  full  testimony 
at  first  afforded  him,  till  by  the  repetition  of  them,  they 
became  his  severest  punishment.  The  miraculous 
plagues  brought  on  the  court  and  people  of  Egypt  pre- 
vious to  their  conviction,  and  the  consequent  depar- 
ture of  the  Hebrews  from  that  house  of  bondage,  need 
not  here  be  repeated.  No  one  who  reads  the 
account,  will  doubt  of  the  publicity,  universality,  and 
unequivocal  nature  of  the  testimony. 

They  were  at  last  suffered  to  depart  for  a  few  days 
to  worship  God  in  the  wilderness :  but  they  were  no 
sooner  gone,  than  the  Egyptians,  with  Pharaoh  at 
their  head,  finding  by  their  manner  of  going,  that 
they  did  not  mean  to  return,  and  knowing  that  they 
carried  with  them  much  property  given  to  them, 
under  a  violent  paroxism  of  fear,  repented  of  their  con- 
cession, and  determined  without  delay  to  pursue, 
overtake,  and  bring  them  back. 

It  now  became  necessary,  that  Moses  should  be 
able  to  show  more  expressly  to  the  multitude  of  the 
people  at  large,  some  plain  and  certain  evidence  of  his 
divine  authority,  suited  to  their  then  peculiar  circum- 
stances, and  which  should  so  operate  on  the  whole 
congregation,  as  to  leave  no  doubt,  but  that  they  were 
acting  in  what  they  did,  by  the  commandment  of 
heaven. 

The  Eg}'^ptian  king  was  a  mighty  monarch,  and 
had  at  his  command  a  numerous  army,  with  which 
the  Hebrews  could  not  pretend  to  combat. 

Nothing  short  of  the  interposing  power  of  Omni- 
potence could  save  them.  Here  was  no  possibility  of 
deception;  no  eloquence,  no  magical  art,  no  intrigues, 


[     300     ] 

could  now  avail  against  an  incensed  tyrant,  raging  with 
malicious  fury  against  an  unarmed  people,  who  were 
trying  to  escape  by  flight  from  his  power. 

The  Red  Sea  is  in  their  front,  without  any  artificial 
mode  of  passing  it;  and  a  haughty  and  powerful 
enemy  in  their  rear — three  millions  of  souls,  men, 
women  and  children — no  provisions  laid  up  for  any 
length  of  time — no  arms  in  their  hands,  or  means  of 
defence  in  their  power,  equal  to  their  necessities. 
To  God  alone,  through  the  mediation  of  Moses,  the 
great  type  of  him  that  was  to  come,  could  they  look. 
Now  was  the  time  to  try  their  faith  and  constancy — if 
they  had  been  deceived  by  an  impostor,  or  had  they 
too  credulously  believed,  without  a  certainty  of  Mo- 
ses's supernatural  power,  they  now  stood  on  the  brink 
of  i^etrie^'able  destruction.  But  as  it  is  often  the 
case  with  the  children  of  God,  in  the  moment  of  dan- 
ger, they  found  a  glorious  deliverance.  Behold,  the 
fiery  cloud  changing  its  position  from  front  to  rear — 
and  while  it  affords  a  perfect  light  to  the  Hebrews  in 
advance,  is  total  darkness  to  the  Eg}  ptians  pursuing 
in  the  rear. 

At  a  stroke  of  Moses's  rod,  the  billows  cease  to 
roll — the  waters  separate,  and  a  passage  on  dry  ground 
is  opened  for  their  escape  into  the  wilderness;  which 
passage,  whilst  it  proves  their  salvation,  becomes  a 
snare  and  immediate  destruction  to  Pharaoh  and  his 
host.  "  And  Moses  stretched  out  his  hand  over  the 
sea,  and  the  Lord  caused  the  sea  to  go  back  by  means 
of  a  strong  south  wind,*  (as  it  is  in  the  Septuagint, 

*  Both  the  Alexandrian  and  the  Vatican  copies  of  thepentateuch,  agree 
that  it  was  a  south  wind — this  wind  sweeping  along  the  eastern  coast  of 
Vfiica  and  Arabia  foelix,  and  driving  the  waters  of  the  ocean  back  from 


[     301     ] 

and  should  be  rendered)  all  that  night,  and  made  the 
sea  dry  land,  and  divided  the  waters — and  the  Egyp- 
tians pursued  and  went  after  them  into  the  midst  of 
the  sea — and  Moses  stretched  forth  his  hand  upon  the 
sea,  and  the  sea  returned  to  its  strength  early  in  the 
morning,  and  the  Egyptians  fled  against  it,  and  the 
Lord  overthrew  the  Egyptians  in  the  midst  of  the 
sea."* 

This  miraculous  deliverance  could  not  be  ideal — 
it  was  not  done  in  secret — it  was  not  done  "  in  the 
presence  of  eight  or  niiie  witJiesses^  as  proxies  for  the 
ivhole  worldy  The  facts,  in  Mr.  Paine's  own  words, 
*'  admitted  of  public  and  ocular  demonstration^  like 
the  sun  at  noon-day.''''  This  demonstration  was  given, 
and  every  individual  man,  woman,  and  child,  (capable 
of  knowledge)  who  passed  through  the  sea,  and  found 
themselves  the  next  morning  safe  on  dry  land,  while 
they  beheld  their  enemies  perishing  in  the  waters, 
now  closing  on  all  sides  of  them,  were,  with  the 
whole  Egyptian  people,  witnesses  for  Moses  that  he 
was  sent  of  God. 


the  mouth  of  the  Straits  of  Bubelmandel  towards  the  Persian  Gulph, 
would  naturally,  in  consequence  of  the  projecting  coast  of  Adel  and  Cape 
Guardafuj,  draw  ofiF  the  waters  of  the  Red  Sea,  and  lower  them  greatly, 
and  especially  if  such  wind,  co-operated  with  a  strong  ebbing  tide  from  the 
coast  of  Arabia,  as  was  most  probably  the  case.  In  consequence  of  these 
two  circumstances  conspiring  together,  all  the  shoals  and  banks  of  the  Red 
Sea  would  be  left  bare  ;  and  any  remarkable  shoal  running  across  at  the 
place  of  the  passage,  would  divide  the  waters,  causing  those  above  to  re- 
main as  a  lake  ;  while  those  below  were  falling  down  towards  the  straits 
of  Babelmandcl. — The  return  of  the  tide  from  the  ocean  the  next  morning, 
restored  the  waters  as  before.  Let  any  curious  person  cast  his  eye  on  the 
globe,  and  he  will  see  that  an  east  wind  would  have  the  direct  reverse 
effect.     King's  Morsels  of  Criticism — 2>7. 

•  Exod.  14th  chap.  21—27'. 


[     302     ] 

Let  me  here  ask,  what  effect  this  pubhc  demon- 
stration of  the  divine  mission  of  Moses  had  on  Korah, 
Dathan,  and  Abiram — or,  to  come  neaier  home,  what 
effect  has  it  had  on  our  author,  who  calls  for  it  with  so 
much  confidence  in  the  case  of  the  resurrection  and 
ascension  of  our  Lord  and  Saviour  Jesus  Christ;  the 
evidence  of  which,  take  it  in  all  its  parts,  though  equal 
in  point  of  universality  and  certainty,  yet  was  necessa- 
rily different  in  the  form  and  nature  of  the  testimony. 

Has  it  commanded  his  assent?  Does  he  firmly  be- 
lieve in  the  divine  mission  of  Moses,  or  has  he 
impiously  considered  it  as  "  a  history  of  wickedtiess^ 
that  has  sei'ved  to  corrupt  a?id  brutalize  mankind^ 
and  %vhich  therefore  he  sincerely  detests.''''  If  this  has 
been  the  case  with  him  and  his  brethren  in  unbelief, 
when  the  public  demonstration,  which  they  consider  as 
necessary  for  the  confirmation  of  truth,  was  so  clearly 
and  unequivocally  given,  we  may  safely  conclude,  what 
would  have  been  their  conduct  and  practice,  with  their 
present  dispositions,  had  they  been  eye  witnesses  of 
the  resurrection  and  ascension  of  Jesus  Christ. 

The  effect  of  this  unequivocal  evidence  of  the  di- 
vine mission  of  Moses,  and  the  presence  of  God  with 
him,  on  hearts  unchanged  by  divine  grace,  was  very 
manifest  from  the  conduct  of  many  of  the  Israelites 
themselves,  who  but  a  few  days  after  this  ' '  public  and 
ocular  demonstration''^  of  the  divine  power  and  pre- 
sence, murmured  against  Moses,  and  upbraided  him 
with  bringing  them  into  a  wilderness  to  perish.  Such 
was,  and  still  is,  the  nature  of  man  in  a  fallen  state, 
without  the  knowledge  of  God;  until  by  means  of  suf- 
ferings and  trials,  and  a  thorough  change  of  heart  by 


[     303     ] 

the  Spirit  of  God,  he  is  brought  to  renounce  his  own 
wisdom,  and  to  abhor  himself  in  dust  and  ashes. 

It  is  very  certain,  from  all  the  light  that  can  be  ob- 
tained from  history,  that  the  five  books  of  Moses  were 
written  by  him,  in  his  life  time;  during  the  actual  ex- 
istence of  thousands  who  had  come  with  him  through 
the  wilderness ;  who  had  been  eye  and  ear  witnesses  of 
most,  if  not  of  all  the  miracles  that  he  records.  The 
young  people  among  them,  afterwards  actually  pos- 
sessed the  land  of  Canaan,  promised  to  their  fathers 
many  hundred  years  before,  viz.  by  God  himself  to 
Abraham,  and  afterwards  by  Moses  to  them  in  the- 
land  of  Egypt— their  descendants  enjoyed  it  upwards 
of  fifteen  hundred  years,  and  lost  it  again,  according  to 
the  express  predictions  of  this  same  Moses,  while  yet 
in  the  wilderness.  He  also  foretold  them  of  events 
which  should  take  place  among  them,  especially  re- 
lative to  their  wickedly  desiring  a  king  to  rule  over 
them,  in  imitation  of  the  nations  around  them,  hun- 
dreds of  years  after  his  death;  and  also  that  the  Lord 
would  raise  up  another  prophet,  to  whom  they  should 
finally  hearken,  which  has  been  accordingly  done — 
and  some  of  those  events  are  fulfilling  even  at  this 
day. 

To  us  who  have  seen  the  completion  of  the  a^^•ful 
prediction,  one  would  have  imagined  no  argument 
would  have  been  wanting  to  authenticate  the  divine 
mission  of  the  leader  of  the  tribes  of  Israel,  after  at- 
tending to  this  solemn  declaration  of  Moses,  so  many 
thousand  years  before  it  came  to  pass.  "And  the  Lord 
said  unto  Moses,  behold  thou  shalt  sleep  with  thy  fa- 
thers, and  this  people  av  ill  rise  up  and  go  a  whoring  af- 
ter the  Gods  of  the  strangers  of  the  land,  wliither  thev 


[     304     "J 

go  to  be  among  them,  and  will  forsake  me,  and  break 
my  covenant,  which  I  have  made  with  them.  Then 
my  anger  shall  be  kindled  against  them  in  that  day, 
and  I  will  forsake  them,  and  I  will  hide  my  face  from 
them,  and  they  shall  be  devoured ;  and  many  evils  and 
troubles  shall  befall  them,  so  that  they  will  say  in  that 
day,  are  not  these  evils  come  upon  us,  because  our 
God  is  not  among  us — and  I  will  surely  hide  my  face 
in  that  day,  for  all  the  evils  which  they  shall  have 
wrought,  in  that  they  have  turned  unto  other  Gods."* 
Let  the  last  address  of  the  successor  of  this  man 
of  God,  to  the  people  whom  he  had  conducted,  from 
the  death  of  Moses  to  the  complete  possession  of 
the  promised  land,  being  a  space  of  twenty-eight 
years,  have  some  effect  in  the  proof  of  the  divine 
mission  of  his  great  predecessor,  being  founded  on 
the  personal  knowledge  of  every  one  to  whom  he 
spake;  "  behold  this  day  I  am  going  the  way  of  all 
the  earth,  zndye  know  in  all  your  hearts  and  in  all 
your  souls^  that  not  one  thing  hath  failed  of  all  the 
good  things,  which  the  Lord  your  God  spake  con- 
cerning you;  all  are  come  to  pass  unto  you  and  not 
one  thing  hath  failed  thereof. "f  This  address  he 
prefaces  with,  "  Be  ye  very  courageous  to  keep  and 
to  do  all  that  is  written  in  the  book  of  the  law  of 
Moses,":j:  and  then  he  proceeds  to  enumerate  the 
special  miracles  that  had  been  performed  in  their 
favour,  repeating  all  the  remarkable  instances  re- 
corded by  Moses  from  his  first  application  to  Pharaoh 
to  their  passing  over  Jordan.  So  that  if  there  was 
any  design  in  Moses  to  deceive  the  people,  his  suc- 

«  Dcut.  31st  chap.  16—18.        f   Josh.  23—14.        J  Josh.  23.-6. 


[     305     ] 

cessor  must  have  combined  with  him  to  carry  on  tlic 
deception,  and  that  at  the  moment  of  his  dissolu- 
tion. 

It  must  be  acknowledged  that  hitherto,  we  have 
considered  these  historical  facts  as  evidences  in  fa- 
vour of  Moses,  principally  as  related  by  himself,  and 
extracted  from  his  own  writings:  but  since  these 
Avere  written  for  the  instruction  of  and  a  memorial  to 
the  people  themselves,  among  whom  all  the  transac- 
tions related,  were  performed,  and  who  were  fully 
capable  of  determining  on  their  truth  or  falsehood; 
and  who  with  their  posterity  to  this  day,  set  their 
seals  to  the  truth  of  them;*  to  which  may  be  added, 
the  actual  fulfilment  of  the  many  predictions  contain- 
ed in  them,  they  must  receive  great  additional  weight 
of  testimony,  so  as  to  command  the  belief  of  every 
candid  inquirer  after  truth.  "  The  writings  of 
the  prophets  bear  plain  signatures  of  their  divine 
authority.  Examine  the  books  of  the  Greek  and 
Roman  sages,  and  observe  what  discordant  opinions 
they  contain  on  almost  every  point  of  theology  and 
philosophy;  but  in  the  Hebrew  prophets  there  is  a 
wonderful  harmony  of  doctrine  for  above  one  thou- 
sand years,  unparalleled  in  the  writings  of  any  other 


•  The  pentateuch  is  the  great  repository  of  the  most  remote  antiqui- 
ties, religion,  polity,  and  literature  of  the  Jewish  nation;  to  which,  in 
all  their  posterior  writers,  there  is  a  constant  reference  or  allusion.  To 
them  the  righteous  judge,  the  reforming  prince,  the  admonishing  priest, 
the  menacing  prophet,  perpetually  and  uniformly  appealed:  on  them  the 
historiographer,  the  orator,  the  poet,  and  the  philosopher,  endeavoured 
to  form  their  respective  styles :  and  to  rival  the  language  of  the  pentateuch 
was,  even  in  the  most  felicitous  periods  of  their  state,  considered  as  the 
liighcst  effort  of  Hebrew  genius.  Preface  to  Geddes  transl  of  the  Penta- 
teuch, foJ.  t. 

9.q 


[     306     ] 

coinitr)^  History  teaches  us,  that  a  great  number  of 
their  prophecies  have  been  accomplished;  and  we 
know  that  some  of  them  are  accompUshing  at  this 
day."* 

But  if  we  examine  into  the  records  of  profane 
History,  we  shall  find  much  to  support  the  faith  of 
the  servant  of  God  with  regard  to  the  leading  facts 
of  the  Mosaic  pentateuch. 

Profane  historians  who  mention  Moses,  and  his 
character,  seem  to  be  in  part  acquainted  with  his  edu- 
cation, his  military  exploits  and  his  miracles,  espe- 
cially those  plagues  he  brought  on  Egypt,  and  con- 
sider him  as  a  famous  magician.  In  addition  to  what 
has  already  appeared  herein,  as  the  attestation  of 
heathen  authors  to  the  character  of  Moses,  he  is 
universally  considered  by  them  as  a  great  law- 
giver, as  is  testified  by  Diodorus  Siculus  who 
says,  that  Moses  received  his  laws  from  the  God 
jfao.\  His  fine  form  and  consummate  wisdom  are 
mentioned  by  Trogus  Pompeius,±  and  he  takes 
notice  of  Moses's  success  against  the  Ethiopians,  who 
had  invaded  the  territories  of  Pharaoh.  Trogus  was 
the  first  of  the  Latin  historians,  and  attributes  the 
prosperous  and  flourishing  circumstances  of  the 
Jewish  state  to  a  mixture  of  justice  with  religion  in 
their  government.  He  gives  a  high  character  of 
Joseph  and  mentions  his  being  sold  by  his  brethren 


*  An  attempt  towards  an  approved  versn.  of  the  13  minor  prophets, 
page  5  of  preface. 

f  Diodorus  Siculus  in  his  1st  book  says  "among  the  Jews,  was  Moses 
who  called  God  by  the  name  of  Js.o   (meaning  Jehovah),  signifying  ex- 

inter.cif. 

X  ]u":-tin,  lib,  56.  chap.  2. 


[     307     ] 

to  foreign  merchants  through  envy,  who  carried  him 
into  Egypt,  where  he  soon  became  dear  to  the  king. 
That  Joseph  was  the  first  who  understood  the  inter- 
pretation of  dreams,  and  foretold  a  famine  many 
years  before  it  happened,  and  preserved  Egypt,  by 
advising  the  king  to  provide  stores  of  corn  against  the 
time  of  need;  and  that  there  had  been  so  much  expe 
rience  of  the  truth  of  his  answers,  that  they  seem  to 
be  given  rather  by  God  than  man.* 

Artepanus  says  Moses  was  commander  of  the 
Egyptian  forces  against  the  Ethiopians,  during  a  ten 
years  warj- — yet  on  this  subject  we  find  Moses  to- 
tally silent,  but  he  does  not  forget  to  record  his  killing 
the  Egyptian. 

Numenius,  the  Pythagorean,  says,  "  That  Jannes 
and  lambres,  the  chief  of  the  magicians  of  Egypt,  by 
their  sorceries,  withstood  Moses  the  leader  of  the 
Jews,  a  man  most  powerful  in  his  prayers  to  God.":j: 
And  when  speaking  expressly  of  the  Hebrew  law- 
giver, he  says,  "What  is  Plato,  but  Moses  conversing 
in  the  language  of  Athens. "§ 

Diodorus  and  Herodotus,  take  notice  of  the  terri- 
ble scourges  brought  on  the  Egyptians  by  Moses. [| 
The  former,  who  lived  in  the  time  of  Julius  and  Au- 
gustus Csesar,  and  wTote  the  histories  of  Egypt, 
Persia,  Syria,  &.C.  also  mentions,  ''  That  the  Trog- 
lodites,  the  indigenous  inhabitants  of  the  place,  (where 
Moses  crossed  the  Red  Sea)  had  a  tradition  from  fa- 
ther to  son,  from  their  very  early  and  remote  ages, 
that  once  a  cUvision  of  the  sea  did  happen  there  ;  and 

»  Reas.  of  Christ.  99.  f  Kuseb.  I'racp.  Evang.  lib.  9.  ch.  27. 

X  Plin.  Hist.  lib.  30.  ch.  i.  §  Clem.  Alex.  Strom,  lib.  1.  page  411. 

li  Grot,  de  Verit.  lib,  1, 


[     308     ] 

after  leaving  the  bottom  some  time,  the  sea  again 
came  back,  and  raged  with  gixat  fury."*  This  is  the 
testimony  of  a  heathen  historian,  not  writing  on  the 
subject  of  revelation,  but  merely  speaking  of  the 
country,  the  history  of  which  he  was  writing,  and  re- 
cording the  knov^'ledge  he  had  obtained  from  the 
natives. 

Artepanus  mentions  a  tradition  of  the  manner  of 
the  passage  of  the  Israelites  through  the  Red  Sea, 
among  the  people  of  Heliopolisj — and  Tacitus  says 
of  the  Jews,  that  they  worshipped  the  Supreme  Eter- 
nal, immutable  Being.J  Dion  Cassius  says,  that 
many  had  written  of  the  God  of  the  Jews,  and  of  the 
worship  that  they  paid  to  him|| — and  Varro,  the  most 
learned  historian  among  the  Romans,  much  approved 
the  Jewish  way  of  worship,  as  being  free  from  that 
idolatry  v.hich he  could  not  but  dislike  in  the  heathen 
religion.  § 

The  tradition  of  a  seventh  day  Sabbath  among  all 
the  heathen  nations,  could  only  be  derived  from  tl\e 
writings  of  Moses  or  the  teachings  of  Abraham  and 
his  descendants.  Clement  Alexandrinus,  in  his 
Strom  V.  quotes  out  ofHessiod,  "  That  the  seventh 
day  was  sacred."  The  like  out  of  Homer  and  Calli- 
machus,  to  which  may  be  subjoined,  what  Eusebius 
has  taken  out  of  Aristobulus,  lib.  13.  ch,  12.  "  The- 
ophilus  Antiochanus  to  Antelychus,  concerning  the 
seventh  day,  which  is  distinguished  by  all  men." 

Suetonius,  in  his  Tiberius  32d,  says,  "  Diogenes 
the  grammarian,  used  to  dispute  at  Rhodes  on  the 

•  Encyclop.  Tit.  Red  Sea.         f  Eiiseb.  Vvxp.  Evang.  lib.  9.  ch.  27. 
J  Hist.  lib.  15.  II  Lib.  37. 

§  St.  August,  de  Civ.  Dei.  lib.  4.  ch.  31.  Reas.  Christ.  100. 


[     309     ] 

Sabbath  day."  Lucian  tells  us  in  his  Paralogist, 
"  that  boys  were  used  to  play  on  the  seventh  day." 
Dion  Cassius,  lib.  33,  says,  "  The  day  called  Satur- 
nus,  and  the  custom  of  computing  time  by  weeks, 
was  derived  from  the  Egyptians  to  all  mankind."  He- 
rodotus, in  his  second  book,  tells  us,  "That  the  keep- 
ing the  seventh  day  was  not  a  new,  but  a  very  ancient 
custom." 

Josephus  against  Appion,  about  the  end  of  the  2d 
book,  says,  "  There  is  no  city,  Greek  or  Barbarian, 
in  which  the  custom  of  resting  on  the  seventh  day,  is 
not  preserved,  as  it  is  among  the  Jews."  And  Philo 
says,  "  It  is  a  festival  not  only  celebrated  in  one  city 
or  country,  but  throughout  the  whole  world." 

That  there  was  such  a  univeral  destruction  by  wa- 
ter, as  Noah's  flood,  is  confirmed  by  the  concurrent 
testimony  of  several  of  the  most  ancient  writers  and 
nations  in  the  world.  That  the  Egyptians  were  no 
strangers  to  this  event,  appears  from  the  testimony  of 
Plato,  who  says,  that  a  certain  Egyptian  priest  re- 
counted to  Solon,  out  of  their  sacred  books,  the  his- 
tory of  the  universal  flood,  which  happened  long  before 
the  particular  inundation  known  to  the  Grecians. 

The  inhabitants  of  Heliopolis  in  Syria,  showed  a 
chasm  or  cleft  in  the  earth  in  the  temple  of  Juno,  which 
they  said  had  swallowed  up  the  waters  of  that  flood.* 
Herodotus  says  the  Egyptian  priests  told  him,  that  the 
sun  had  four  times  deviated  from  his  course,  havins: 
twice  risen  when  he  uniformly  goes  do\vn,  and  t\vicc 
gone  down  when  he  uniformly  rises. | 

•  Univ.  Hist.  vol.  i.  page  55. 

t  Ant.  Univ.  Hist.  vol.  18,  page 307. 


[     310     ] 

Grotius,  in  his  Treatise  on  Truth,  informs  us, 
"  That  what  Moses  says  of  the  origin  of  the  world, 
is  recorded  by  the  Phoenicians  and  Egyptians.  Ovid 
describes  the  creation  of  man  and  his  absolute  domi- 
nion over  the  brute  creation.  Maimonides  says, 
"  That  the  Indians  in  the  east,  formerly  had  the  story 
of  Adam  and  Eve — the  tree  of  knowledge,  and  the 
temptation  of  the  serpent;  and  it  is  said  that  the  Brah- 
mans  and  inhabitants  of  Siam,  have  them  at  this 
day." 

Manetho  who  wrote  the  history  of  the  Egyptians 
— Berosus  who  wrote  the  Chaldean  History — Hesiod 
among  the  Greeks;  Hecateus,  Hellanicus  and  Epho- 
nis,  all  unanimously  agree,  that  in  the  first  ages  of  the 
world,  men  lived  one  thousand  years.*  The  account 
of  the  ark,  the  deluge,  and  those  who  were  saved 
therein,  is  also  mentioned  by  Berosus,  Plutarch,  and 
Lucian.  Berosus  was  a  priest  of  Belus,f  and  a  Baby- 
lonian born,  but  afterwards  flourished  in  the  island  of 
Cos.  He  gives  an  account  of  Noah  under  the  name  of 
Xisuthrus,  to  whom  Saturn  appeared  in  a  dream,  and 
gave  him  warning,  that  on  the  15th  day  of  the  month 
Desius,  mankind  should  be  destroyed  by  a  flood,  and 
therefore  commanded  him  to  build  a  ship,  and  having 
furnished  it  with  provisions,  and  taken  into  it  fowls 
and  four-footed  beasts,  to  go  into  it  himself,  with  his 
friends  and  nearest  relations;  this  ship  was  five  fur- 
longs in  length,  and  two  v/ide.  All  this  Xisuthrus  did, 
and  when  the  flood  came,  and  began  to  abate,  he  let 
out  some  birds,  which  finding  no  food,  nor  place  to 
rest  on,  returned  to  the  ship.  After  some  days  he  let 

*  Burr.et's  Theo.  lib.  2.  chap.  4.        f  Joseph,  cont.  Applon,  lib.  1. 


[     311     ] 

out  the  birds  again,  but  they  came  back,  with  their 
feet  daubed  with  mud.  In  a  few  days  he  let  them  go 
again,  but  they  did  not  return,  whereby  he  understood 
that  the  earth  appeared  again  above  the  waters;  and  so 
taking  down  some  of  the  planks  of  the  ship,  he  saw  it 
rested  upon  a  mountain.* 

Eusebius  says,  that  Abydenus  made  mention  of 
the  dove  that  was  sent  out  to  explore  the  waters.  The 
burning  of  Sodom  is  related  by  Diodorus,  Strabo  and 
Tacitus. 

The  account  of  Abraham,  Isaac,  Jacob,  and  Jo- 
seph, was  found  in  many  ancient  historians,  quoted  by 
Eusebius,  and  is  mentioned  in  Justin  from  Trogus 
Pompeius ;  and  the  actions  of  Moses  leading  the  Is- 
raelites out  of  Egypt,  and  receiving  the  two  tables  of 
stone  from  the  hands  of  God,  are  to  be  found  in  many 
of  the  same  authors,  but  particularly  in  the  verses 
which  are  ascribed  to  Orpheus,  and  in  the  Egyptian 
histories.  Sanchoniathan  also  mentions  many  of  the 
facts  related  by  Moses.  | 

In  the  reign  of  Darius  Hystaspcs,  about  five  hun- 
dred years  before  our  blessed  Saviour,  Zoroaster  ap- 
peared in  the  world,  in  whose  books  are  contained 
many  things  out  of  the  Old- Testament:  a  great  part  of 
the  Psalms  of  David — the  history  of  the  Creation  and 
deluge.  He  mentions  Adam  and  Eve — Abraham, 
Joseph,  Moses,  and  Solomon.  Numenius  the  Pytha- 
gorian,  before  mentioned,  asserts,  that  the  Brachmans 
of  India  were  not  unacquainted  with  the  religion  of 
the  Hebrews ;  and  that  the  laws  of  the  wisest  of  the 

*  Unir.  Hi'.'.  f  Stack.  Hist.  Bib.  Inrrod.  x'ts. 


[     312     ] 

lieathen    nations,    were    taken   from    the    laws    of 
Moses.* 

Strabo  mentions  Moses  andthc  ancient  Jews  with 
commendation ;  he  says  that  many,  in  honour  to  the 
divme  majesty,  went  out  of  Egypt  with  Moses,  reject- 
ing the  worship  of  the  Egyptians  and  other  nations, 
inasmuch  as  Moses  had  instructed  them,  that  God 
was  not  to  be  worshipped  by  any  image;  and  that  he 
would  reveal  himself  only  to  the  pure  and  virtuous. 
He  observes,  that  Moses  had  great  success  in  the  es- 
tablishment of  his  government,  and  the  reception  of 
his  laws  among  the  neighbouring  nations — and  that 
his  successors  for  some  ages  pursued  the  same  me- 
thods, being  just  and  truly  religious. 

Philostorgis  says,  that  the  place  called  by  the  na- 
tives, Clysma,  was  the  place  where  the  Israelites  of 
old,  passed  over  to  the  other  side,  without  wetting 
their  feet.f 

Abulfeda,  a  Mahometan  writer  of  considerable 
antiquity,  says,  "  Not  far  from  Alkolsum,  is  the 
place  where  Pharaoh  and  his  army  v/ere  drowned  in 
the  sea."J 

Dr.  Shaw  says,  that  near  Carondal,  the  natives 
still  preserve  a  tradition,  that  a  numerous  army  was 
formerly  drowned  near  Beden,  the  same  as  Clysma.  || 
The  names  of  places  which  are  still  preserved  in 
that  country,  bear  some  testimony  to  the  truth  of  the 
events.     Etham  is  now  called  Etti,  and  we  still  find 


•  Reason,  of  Christ,  vol.  i.  105, 106.  ' 
AU  the  late  discoveries  by  Sir  William  Jones,  and  those  recorded  by  Mr. 
Maurice,  in  his  Indian  Antiquities,  confirm  tlie  idea, 
t  Lib.  3.  chap.v.  page  489.     J  Shaw's  Travels,  349.     ||  Ibid.  fol.  349. 


[     313     ] 

the  wildemess  of  Sdur  and  Sin,  and  the  region  Paran. 
Beyond  Corondel  or  Clysma,  is  a  hill' called  Gibel  al 
Marah.y*  not  far  from  which  is  a  desert  called  Sin,| 
and  the  coast  downward  seems  to  have  the  same  name 
as  it  had  of  old,  from  the  bitter  waters,  with  which  it 
still  abounds.  Elah  and  Madian  also  yet  remain,  and 
are  mentioned  by  Abulfeda.  Below  this  region  are 
the  palm  trees,  and  the  twelve  wells  of  water.  Dio- 
dorus  Siculus,  mentions  the  palm  grove  as  it  was  de- 
scribed by  Ariston,  who  was  sent  by  Ptolemy  to 
descry  the  coast  of  Arabia  upon  the  Red  Sea.  J.  Here 
also  is  still  the  desert  of  Faran,  the  Pharan  of  Ptolemy, 
or  Paran  of  the  Scriptures.  Diodorus  further  speaks 
of  some  rocks  or  pillars  here,  graven  with  some  un- 
known characters,  and  he  gives  the  reason  why  this 
district  is  so  much  honored,  "  because  all  the  country 
round  about  was  parched  up  with  heat,  being  without 
water,  and  without  any  other  trees,  that  could  afford  a 
shade. 

Strabo  gives  a  similar  account  of  the  Palm  Grove 
and  the  wells.  || 

In  these  names  we  may  see  the  traces  of  the  an- 
cient Marah,  as  well  as  the  other  places  mentioned  by 
Moses.  The  engravings  upon  the  rocks  seem  still  to 
remain,  as  they  were  seen  by  Monsieur  Monconys, 
some  years  since,  just  in  this  part  of  the  desert,  as  he 
was  returning  from  Mount  Sinai. ^ 

Ariston,  Artemidorus,  Agatherchides,  and  Dio- 
dorus, \\\io  mention  these  facts,  all  lived  before  the 
Christian  era.  Even  Strabo  was  but  a  few  years  after 


•  Pocock,  156.  Shaw,  349.  f  Ibid.  350. 

X  Lib.  3.  pag:e  \75.  \\  Lib.  16.  page  1122. 

fj  rocock,  118    Bryatu's  1-iaguesof  Kgypt,  403,  40S. 

R  r 


[     314     J 

- — and  Abulfeda  had  no  temptation  to  misrepresent 
what  he  saw. 

We  will  now  proceed  to  look  into  other  histories 
and  works  of  learned  heathen  writers,  to  see  what 
traces  we  can  find  of  the  great  luminous  doctrines 
taught  by  Moses,  as  received  from  God. 

Porphyry,  the  pagan  philosopher  already  men- 
tioned, who  lived  in  the  third  century,  and  wrote  much 
against  Christianity,  as  quoted  by  Eusebius,  says, 
*'  The  way  of  the  Gods  is  steep  and  very  craggy — 
the  Barbarians  found  out  many  of  its  paths,  but  the 
Greeks  wandered  from  them ;  and  those  who  kept 
them,  spoiled  them,  but  God  revealed  those  hidden 
ways  to  the  Egyptians,  the  Phoenicians,  Chaldeans; 
to  the  Lydians  and  to  the  Hebrews."  It  is  well 
known,  that  the  three  first  received  much  of  their  re- 
ligious knov>  ledge  from  Abraham,  the  father  of  the 
Hebrews;  from  Moses  and  the  Jews.  Porphyry 
adds,  "  For  this  reason,  Apollo  says  in  an  Oracle,  the 
CJoaldeans  and  Hebrews  alone^  have  got  wisdom, 
purely  worshipping  the  self-begotten  king,  God." 

Chalcidius,  in  his  Tim8eus,  says,  "  To  this  the 
Hebrews  agree,  wlien  they  say,  that  God  gave  to  man 
a  soul,  by  a  divine  breath,  which  they  call  reason,  or 
a  rational  soul;  but  to  dumb  creatures  and  wild  beasts 
of  the  forests,  one  void  of  reason  :  the  living  crea- 
tures and  beasts  being,  by  the  command  of  God, 
scattered  over  the  face  of  the  earth,  amongst  which 
was  the  serpent,  who  by  his  evil  persuasions,  deceiv- 
ed the  first  of  mankind." He  mentions  Moses  by 

name,  and  says,  "He  was  the  wisest  of  men,  who  was 
enlivened,  not  by  human  eloquence,  but  by  divine 
inspiration."    Dionysius  Longinus,  who  lived  in  the 


L     315     ] 

time  of  the  emperor  Aurelian,  and  was  the  great 
favourite  of  Zenobia,  the  queen  of  Palmyra,  in  his 
book,  of  the  Sublime^  after  saying,  "  That  they  who 
speak  of  God,  ought  to  take  care  to  represent  him  as 
great,  pure,  and  without  mixture;"  adds,  "Thus 
does  he  who  gave  laws  to  the  Jews,  who  was  an  extra- 
ordinary man,  who  conceived  and  spoke  worthily  of 
the  power  of  God,"  when  he  writes,  in  the  beginning 
of  his  laws,  *' God  spake;"  what?  "  Let  there  be 
light,  and  there  was  light — let  there  be  earth,  and  it 
was  so." 

Among  the  late  discoveries  by  Europeans,  the  sa- 
cred books  of  the  Chinese,  are  not  the  least.  Many  of 
them,  by  the  best  accounts  that  can  be  obtained,  were 
written  some  hundred  years  before  our  Saviour. 
These  books  are  preserved  in  several  great  libraries 
in  Europe,  and  by  the  translation  given  to  us  by  the 
learned  author  of  the  Philosophical  Principles  of  Na- 
tural and  Re'oealed  Religion^  we  are  informed,  that 
the  Chinese  have  five  original  or  canonical  books, 
called  King^  which,  in  their  language,  signifies,  "  a 
sublime,  sacred,  immutable  doctrine,  founded  on  un- 
shaken principles."  These  books  were  looked  upon 
as  of  very  remote  antiquity,  in  the  time  of  Confucius, 
who  lived  about  six  hundred  years  before  our  asra. 

In  the  book  called  Chan-Hai-King,  it  is  said, 
*'  That  the  sacred  mountain  Koncalun,  was  situated 
in  the  middle  of  the  world,  and  all  that  could  be 
desired,  as  wondrous  trees,  marvellous  fountains,  and 
flowery  shades,  were  found  on  that  sacred  hill,  or  hid- 
den garden.  This  mountain  is  the  inferior  palace  of 
the  sovereign  lord,  and  the  animal  Ka'im'ing  guarded 
the  entry."    Another  book,  written  by  Hoi-ai-nang- 


[     316    J 

ivang^  in  speaking  of  the  first  earth,  says,  "  This  deli- 
cious garden,  refreshed  with  zephyrs,  and  planted 
with  odoriferous  trees,  was  situated  in  the  middle  of 
the  mountain,  which  was  the  avenue  to  Heaven.  The 
waters  that  bedewed  it,  flowed  from  a  source,  called 
the  fountain  of  immortality.  He  that  drinks  of  it  ne- 
ver dies.  From  thence  flowed  four  rivers — a  golden 
river  betwixt  the  south  and  east — a  red  river  betwixt 
the  north  and  east — a  peaceful  stream  betwixt  the 
south  and  west — and  the  river  of  the  Lamb  betwixt 
the  north  and  west.  These  magnificent  floods  are  the 
spiritual  fountains  of  the  Sovereign  Lord,  by  which 
he  heals  the  nations,  and  fi-uctifies  all  things." 

In  the  book  Chi-King\  it  is  said,  "  Heaven  placed 
mankind  upon  a  high  mountain,  but  Tai-wang 
made  it  fruitless  by  his  fault.  JVenwang,  or  the  king 
of  peace,  endeavoured  to  render  to  the  mountain  its 
primitive  beauty;  but  Tai-wang  contradicted  and  op- 
posed his  will.  Why  did  Tai-wang  plunge  us  into 
so  many  miseries  ?  Our  misery  has  lasted  these  many 
ages — the  world  is  lost — vice  overflows  all,  as  a  mor- 
tal poison — we  possessed  happy,  fruitful  fields;  a 
woman  robbed  us  of  them.  All  was  subject  to  us — a 
woman  threw  us  into  slavery — she  hates  innocence, 
and  loves  vice — the  wise  husband  raised  up  a  bulwark 
of  walls  ;  the  woman  by  an  ambitious  desire  of  know- 
ledge, demolished  them.  Our  misery  did  not  come 
from  Heaven,  but  from  a  woman.  She  lost  human 
kind-— she  erred  first,  and  then  sinned." 

In  the  book  T-King^  we  have  this  account  of  the 
M\.  "  The  rebellious  and  perverse  dragon,  suflPers  by 
Iiis  pride — his  ambition  blinded  him — he  would 
mount  up  to  Heaven,  but  he  was  thrown  down  upon 


[     317     ] 

earth — at  first  his  abode  was  in  the  high  places,  but 
he  forgot  himself — he  hurt  himself,  and  lost  eternal 
life." 

The  book  Chu-King^  informs  us,  *'  That  it  is  evi- 
dent, by  the  ancient  tradition  of  our  fathers^  that  T- 
cbi-y-couy  or  the  Beautiful,  became  deformed.  This 
son  of  Heaven,  was  the  first  author  of  all  revolt;  but 
his  rebellion  extended  at  lengdi  to  all  nations,  and  de- 
luged the  world  with  crimes." 

Chan-Kai-King  says,  *'  That  Hoangti,  or  the  So- 
vereign Lord,  ordered  a  celestial  spirit  to  precipitate 
T-chi-y-cou  into  the  black  valley  of  misery."  And 
Lopi  adds,  "  That  T-chi-y-cou  having  hatched  rebel- 
lion, went  out  from  the  river  of  the  Lamb."  And 
Koucil-sang  says,  "  That  he  is  the  great  impostor  or 
inventor  of  all  evil.  He  has  the  face  of  a  man,  the  body 
of  a  serpent,  and  is  all  deceit  and  lies."  And  by  the 
most  modern  discoveries  made  in  later  times  in  the 
East- Indies,  by  the  famous  Sir  William  Jones,  in  his 
Asiatic  Researches,  it  clearly  appears,  that  the  Hin- 
doos have  the  tradition  of  the  flood  in  the  time  of 
Noah.  They  also  assert,  that  the  evil  being,  Ahri- 
man,  got  upon  the  earth  in  the  form  of  a  serpent,  and 
seduced  the  first  human  pair  from  their  allegiance  to 
Ormusd,  by  persuading  them  that  he  himself  was  the 
author  of  all  that  existed.  The  man  and  woman  both 
believing  him,  became  criminal,  and  thus  sin  will  per- 
petuate itself  till  the  resurrection.* 

And  Mr.  Halhed,  who  is  so  justly  celebrated  for 
his  discoveries  in  Indian  antiquities,  has  published  a 
commentar)^  on  the  Veedas,  from  an  old  Persian  au- 

•  Extract  from  the  Zeiidevester  Anmal  Pcgis'er  fcrl762,  fol-  227. 


C     318     ] 

thor,  wherein  it  is  asserted,  that  the  Aswammedha 
Tug,  or  the  worship  by  the  sacrifice  of  a  horse,  does 
not  merely  consist  in  bringing  a  horse  and  sacrificing 
him;  but  the  rite  is  also  to  be  taken  in  a  mystic 
signification:  the  horse  so  to  be  sacrificed,  is  in  the 
place  of  the  sacrificer,  and  bears  his  sins  into  the  wil- 
derness, where  he  is  turned  adrift,  and  becomes  the 
expiatory  victim  of  those  sins."  I  need  not  attempt 
to  show  the  similitude  between  this  and  the  scape- 
goat of  Moses,  or  to  prove  that  it  must  have  been  de- 
rived from  the  same  source,  divine  revelation. 

Does  not  all  this  clearly  show,  that  the  Chinese  and 
East-Indians,  must  have  had  among  them,  the  tradi- 
tion of  those  great  events,  related  with  so  much  preci- 
sion by  Moses,  and  that  they  considered  them  as 
of  divine  original. 

If  we  look  to  the  Greeks  and  Romans,  v/e  find  their 
whole  mythology  founded  on  like  traditions ;  and  who- 
ever carefully  and  attentively  considers  the  principles 
that  gave  rise  to  their  allegorical  fables,  which  in  time 
became  the  objects  of  ail  their  religious  v/orship,  will 
plainly  see,  that  they  must  have  taken  their  rise  either 
from  the  revelation  made  to  Moses,  or  the  traditions 
handed  down  from  Abraham,  or  perhaps  from  Noah, 
and  carried  into  all  countries  at  the  dispersion  of 
Babel. 

This  the  learned  and  pious  Justin  Martyr,  in  his 
second  apology  to  the  emperor  Antoninus  Pius,  and  the 
senate  of  Rome,  well  observes.  He  asserts,  "  That 
all  the  fables  made  of,  and  all  the  wonders  attributed 
to.  Mercury,  Bacchus,  Hercules,  Perseus,  Escula- 
pius,  and  Bellirophon,  were  only  disguises  of  some 
ancient  traditions  concerning  the  Messiah,"     As  to 


[     319     ] 

Ovid  and  Virgil,  it  is  plain,  that  the  Mosaic'  account 
of  the  creation  of  the  world,  gave  to  the  first  his  whole 
plan ;  and  the  second  seems  to  have  had  even  more 
than  bare  tradition :  he  must  have  had  an  intimate 
knowledge  of  the  predictions  contained  in  the  Old- 
Testament,  relative  to  the  second  coming  of  Christ, 
as  well  as  his  first;  with  the  belief  and  expectation  of 
the  Jews  founded  thereon.  Hearken  to  the  extraor- 
dinary language  of  this  heathen  poet,  written,  just  be- 
fore the  advent  of  the  Saviour,  and  say  what  else  could 
have  given  rise  to  such  noble  and  divine  imagery. 
"The  last  age  sung  by  the  Cumasan  Sybil, *^  is  come; 
the  great  revolution  orre-establishmentisat  hand;  jus- 
tice is  going  to  return  upon  earth,  and  the  happy  reign 
of  Saturn  is  to  be  restored — a  divine  child  is  to  descend 
from  Heaven- — so  soon  as  he  is  born,  the  iron  age  will 
cease,  and  the  golden  age  will  be  renewed  over  all  the 
earth — ^he  \^'ill  partake  of  the  divine  life — see  the  he- 
roes associated  with  the  Gods,  and  they  shall  see  him 
governing  the  Morld  in  peace,  by  his  father's  virtue. 
Then  the  earth  shall  produce  all  things  of  its  own  ac- 
cord:  all  wars  shall  cease,  and  every  thing  be  restored 
to  its  primitive  felicity.  Beloved  ofispring  of  the 
Gods!  Great  Son  of  Jupiter!  see  how  the  earth — the 
seas — the  Heavens — and  the  whole  universe,  rejoice 
at  thy  coming." 

The  testimony  of  the  Magi,  inquiring  where  the 
king  of  the  Jews  was  to  be  bom,  having  seen  his  star 

•  The  Sybils  were  said  to  be  a  collection  of  very  important  predictione 
and  doctrines  derived  from  the  ancients,  and  kept  as  a  religious  arcana  hj 
the  heathen  priests.  It  is  very  probable,  that  the  original  collection,  was 
the  substance  of  traditions,  handed  down  from  the  patriarchs ;  and  the 
word  Sybil,  a  corruption  of,  or  mispronunciation  of  Cabal,  which  is  the 
Hebrew  word  for  tradition. 


[     320     ] 

in  the  east,  and  tlierefore  they  had  come  to  worship 
him,  adds  great  confirmation  to  the  suggestion,  that 
they  must  have  had  the  knowledge  of,  and  behevcd 
in  the  Mosaic  account  of  the  coming  Saviour. 

We  might  continue  to  enumerate  many  more 
great  names,  both  Jews  and  heathen,  who  have  added 
their  testimony  to  the  authenticity  of  the  books  of 
Moses,  with  the  other  sacred  and  divine  scriptures  : 
but  this  would  swell  this  answer  beyond  its  original 
design :  suffice  it  to  add  to  the  name  of  Ptolemy  Phila- 
delphus,  who  was  a  heathen  prince  of  great  learning, 
and  a  remarkable  encourager  of  tiie  liberal  sciences, 
whose  library  at  Alexandria  amounted  to  four  hundred 
thousand  volumes,  those  of  Cyrus  and  Darius,  who 
desired  the  prayers  and  the  sacrifices  of  the  Jews,  in 
behalf  of  themselves  and  their  kingdoms.  Alexander 
the  Great,  Augustus,  Tiberius,  and  Vitellius,  sent 
victims  to  be  sacrificed  at  the  temple  of  Jerusalem,  as 
we  learn  from  Josephus  and  Philo.  I  will  also  mention 
Longinus,  the  most  competent  judge  of  human  wri- 
tings— TertuUian,  both  pagan  and  Christian,  with  a 
thousand  others  well  known  to  the  learned,  who 
ought  to  be  received  as  indisputable  witnesses  to  a 
fact  of  this  nature. 

To  Christians  (or  even  those  who  barely  hold  Je- 
sus Christ  to  have  been  a  moral  teacher,  of  a  virtuous, 
benevolent  and  amiable  character)  it  is  sufficient  to 
establish  their  faith,  and  confirm  their  hope,  that  their 
great  Lord  and  Master,  as  well  as  his  apostles,  have 
given  their  assent  to  the  truth  of  these  instructive 
books. 

On  the  whole,  then,  Moses  is  handed  down  to  us 
by  antiquity,  as  the  author  of  these  books.    The  peo^ 


[     321     ] 

pie  and  nation  to  which  he  belonged,  and  over  whom 
he  was  ruler  and  conductor  out  of  Egypt,  and  whose 
fathers  were  personally  witnesses  of  the  important 
events  which  he  relates,  have  constantly,  invariabl}", 
unequivocally,  and  universally  acknowledged  and  re- 
vered him  as  the  inspired  author  of  them.  This  is 
the  testimony  of  Josephus,  the  Jewish  historian  of  the 
first  character  among  them.  "  We  have  only  twenty- 
two  books,  (says  he)  which  comprehend  the  history 
of  all  ages,  and  merit  our  belief:  jive  belong  to  Moses  y 
which  contain  what  relates  to  the  origin  of  man,  and 
the  tradition  of  the  several  successions  and  genera- 
tions down  to  his  death.  From  the  death  of  Moses 
to  the  reign  of  Artaxerxes,  (who  was  king  of  Persia 
after  Xerxes)  the  prophets  vrho  succeeded  him  have, 
in  their  books,  written  v/hat  happened  in  their  time. 
The  other  books  contain  hymns  to  the  praise  of 
God,  and  precepts  for  the  conduct  of  human  life. 
What  has  happened  since  the  time  of  Artaxerxes, 
down  to  our  days,  has  like\\  ise  been  recorded  by  the 
writers  thereof;  but  they  have  not  met  with  the  like 
credit,  because  there  has  not  been  any  certain  succes- 
sion of  prophets  during  that  time.  And  from  hence, 
(says  he)  it  is  manifest,  what  respect  and  estimation 
have  been  paid  to  the  books  which  complete  our  ca- 
non, since  in  so  long  a  tract  of  time,  no  man  has  ven- 
tured, either  to  add  any  thing  to  them,  or  diminish  or 
alter  any  thing  in  them ;  since  the  Jews  from  their  in- 
fancy, are  accustomed  to  call  them  dhine  institu- 
tions; to  believe  them  stedfastly,  and  upon  occasion 
to  lay  down  their  lives  in  defence  of  them."*^ 

•  Joseph,  com.  Applon. 
S  S 


[     322     ] 

The  greatest  men  of  every  age  and  nation  since, 
whether  Jews,  Christians  or  heathens,  unite  their 
testimony  in  favour  of  Moses  being  the  writer  of  these 
books,  as  the  word  of  God,  and  coming  down  from 
him;  and  our  Lord  Jesus  Christ  and  his  apostles  add 
their  attestation.  The  reUgious  jealousy,  the  known 
accuracy,  indefatigable  care,  and  curious  precision  of 
the  Jews  as  a  people,  not  to  mention  the  separation  of 
the  ten  tribes,  by  which  a  violent  and  lasting  opposi- 
tion and  hatred  arose  between  them,  so  that  they  be- 
came a  w-atch  over  each  other,  give  peculiar  and 
demonstrative  weight  to  the  evidence,  as  far  as  it  re- 
lates to  these  books  having  been  preserved  and  hand- 
ed down  to  us  without  impoitant  adulterations :  and 
the  experience  of  every  serious  and  attentive  believer, 
in  addition  to  the  continued  fulfilment  of  the  predic- 
tions contained  in  them  even  at  this  day;  leaves  no 
reasonable  doubt  on  their  minds,  with  regard  to  their 
ti'uth  and  inspiration. 

It  is  almost  four  thousand  years  since  they  have 
been  written;  and  never  have  they  been  denied  to  be 
the  work  of  Moses,  as  the  w^ord  of  God,  till  modern 
times.  It  is  true,  as  has  been  already  observed,  Aben 
Ezra,  a  Jew  of  considerable  note,  about  the  year 
1200,  first  supposed  that  these  books  had  been  written 
in  the  time  of  the  kings ;  but  then  he  considered  them 
as  inspired  writings,  let  who  would  be  the  author  of 
them,  and  received  them  as  absolute  verity.  It  never 
entered  into  his  head,  to  disbelieve  the  facts  re- 
corded in  them,  or  to  doubt  their  being  the  word  or 
commandments  of  God. 

In  the  present  century,  Woolastin,  Collins,  Tin- 
dal,  Shaftsbury,  and  Bolingbroke,  with  a  number  of 


V 


[     323     ] 

others,  copied  Aben  Ezra's  objections,  and  without 
his  faith  endeavoured  to  impose  them  upon  the  pub- 
He,  as  solid  objections  to  the  truth  and  authenticity  of 
the  Old-Testament.  Aben  Ezra  had  been  long  since 
fully  answered;  and  now  these  champions  of  infidelity, 
again  brought  forward  a  number  of  pious  and  learned 
men,  who  obviated  eveiy  colour  of  argument  or 
proof,  and  silenced  the  objections  by  fair  conviction 
for  a  time. 

But  it  was  not  long,  before  Voltaire,  the  late  king 
pf  Prussia,  Rousseau,  and  others,  again  retailed  out 
these  old  exceptions,  new  vamped  up,  threatening 
destruction  to  all  the  tenets  of  revelation.  The 
force  of  truth  prevailed  against  these  adversaries,  and 
for  a  time  the  enemies  to  revealed  religion,  seemed  to 
avoid  coming  out  to  public  view.  Oar  author  has 
now  come  forth  with  the  old  objections,  clothed  in  a 
new  garb  of  language,  though  copied  in  substance 
from  his  predecessors,  with  much  less  knowledge  of 
his  subject,  but  more  indecent  boldness  of  manner 
and  disrespect,  to  those  who  differ  from  him  in  opi- 
nion. 

And  are  we  now,  at  this  period  of  light  and  know- 
ledge, under  all  the  advantages  of  the  learned  labours 
of  those  who  have  gone  before  us,  to  suffer  the  indi- 
gested rhapsodies  and  unintelligible  declamation  of  a 
mere  pretender  to  philosophy — one  wholly  unac- 
quainted, both  with  the  spirit  and  letter  of  revelation, 
to  shake  our  faith  founded  on  the  word  of  God  him- 
self, by  objections  and  reasonings  that,  when  carefully 
looked  into,  appear  not  to  be  founded  either  on  facts  or 
principles,  but  look  more  Uke  the  ravings  of  a  brain 
disordered  from  intemperance  or  disappointment  ? 


y 


[     324     ] 

But  is  there  any  thing  improbable  or  unnatural 
in  attributing  this  work  to  Moses,  as  its  inspired  au- 
thor, on  the  evidence  adduced  for  this  purpose.  From 
the  necessities  of  mankind,  under  their  then  known 
circumstances,  as  has  ah'eady  been  shown,  it  cannot 
justly  be  denied,  but  that  God  must  have  given  some 
kind  of  a  revelation  of  himself  and  his  will,  with  re- 
gard to  religious  worship,  and  other  necessary  know- 
ledge, to  Adam  and  the  antediluvian  patriarchs. 
Their  lives  were  lengthened  out  to  a  great  age,  per- 
haps to  answer  the  important  purposes  of  tradition, 
among  others.  Tradition  was  the  most  natural,  pro- 
bable, and  easy  mode  of  conveying  down  necessary 
truths  received  from  God,  from  generation  to  genera- 
tion, before  letters  were  known  in  the  world.  It  is 
most  likely,  therefore,  that  by  this  means,  the  few  and 
simple  religious  principles  necessary  for  man  in  the 
infancy  of  the  world,  with  the  attendant  history  of 
their  creation,  and  the  divine  conduct  afterwards 
towards  them,  were  communicated  from  Adam  to 
Abraham,  by  the  intervention  of  not  more  than  two 
or  three  other  persons ;  and  about  the  same  number 
might  have  extended  it  down  to  Moses. 

Methuselah  was  about  300  years  old  when  Adam 
died,  and  therefore  not  unlikely  to  be  possessed  of  all 
Adam's  knowledge  of  those  great  and  interesting 
events,  that  had  been  communicated  to  him,  as  the 
head  of  his  race. 

Shem  was  almost  100  years  old  when  Methuselah 
died,  and  therefore  might  well  have  been  informed  by 
him,  as  he  had  been  by  Adam.  Shem  lived  till  Abra- 
ham was  above  100  years  old,  who  undoubtedly  re- 
ceived from  him,  the  necessary  instruction  in  every 


[     325     ] 

thing  that  related  to  the  worship  and  knowledge  of  the 
one  everliving  and  true  God,  and  his  dealings  with 
the  fathers  since  the  creation,  as  Abraham  was  "re- 
markable from  his  youth,  for  a  faithful  attachment  to 
the  service  of  God,  in  opposition  to  every  species  of 
idolatry. 

Abraham  lived  till  Jacob,  the  son  of  Isaac,  was  16 
years  old,  and  might  have  taught  him  the  leading  prin- 
ciples of  religion. 

Jacob  hved  till  Levi  was  67  years  old,  and  un- 
doubtedly gave  him  all  the  instruction  he  could. 

Levi  lived  till  Amram,  the  father  of  Moses  and 
Aaron,  was  far  advanced  in  age,  and  must  have  fur- 
nished him  with  every  information  in  his  power. 

It  was  a  prominent  feature  in  Abraham's  great 
character,  that  he  would  teach  his  children,  and  his 
children's  children  after  him,  whatever  he  knew  of 
the  one  true  God:  it  was  therefore  to  be  expected,  that 
not  only  his  knowledge  in  essential  matters  should  be 
communicated,  but  that  it  should  be  religiously  pre 
served  in  his  family  till  the  time  of  Moses,  so  that  he 
might  have  been  an  inspired  historian,  and  at  the  same 
time  have  had  a  general  traditional  knowledge  of  the 
principal  truths  of  revelation  from  his  ancestors.  The 
people  also  for  whom  he  WTotc,  must  have  been  tolera- 
ble good  judges  by  this  means,  of  the  truth  of  his  ac- 
count of  early  transactions,  according  to  the  tradition 
they  had  received,  as  well  as  of  the  evidences  of  his 
special  divine  mission. 

I  shall  nc^y  close  this  part  of  the  subject,  with  the 
observations  of  an  author  famous  in  the  religious 
world  for  his  knowledge  and  piet}-.  "  Whatever  be- 
felthe  children  of  Israel,  either  by  prophecies,miracles, 


[     326     ] 

or  the  extraordinary  appointments  of  God,  according 
to  the  revelations  made  in  the  law  of  Moses,  has  be- 
sides its  own  proper  and  intrinsic  evidence,  the  addi- 
tional proof  of  all  the  miracles  and  prophecies  of 
Moses.  So  that  the  proof  of  the  divine  authority  of 
Moses's  books,  is  at  the  same  time  a  proof  of  all  the 
other  books  of  Scripture,  so  far  as  they  are  in  the  mat- 
ter and  subject  of  them,  consequent  to  these. 

The  pentateuch,  therefore,  and  the  other  books  of 
the  Scriptures,  reciprocally  prove  each  other,  like  the 
cause  and  the  effect.  The  pentateuch  being  the  cause 
and  foundation  of  them;  and  they  are  the  effect  and 
consequence  of  the  pentateuch,  and  the  fulfilling  the 
several  predictions  mentioned  therein."* 

I  have  been  the  more  particular  on  these  first  five 
books  of  the  Bible,  because  they  are  the  foundation 
of  all  the  rest;  and  if  our  author  has  perverted  the 
truth  with  respect  to  them,  and  their  divine  original  is 
well  founded,  as  we  presume  we  have  Ihown  to  the 
plainest  demonstration;  then  all  his  after  subtle  objec^ 
tions  fall  to  the  ground,  without  further  observations, 
and  render  a  particular  answer  unnecessary.! 

If  these  books  of  Moses  contain  a  genuine  revelation 
from  God,  and  were  inspired  by  him,  together  with 
their  account  of  the  dealings  of  God  with  the  people  of 
the  Jews,  in  consequence  of  his  promises  to  Abraham, 


*  Reason,  of  Christ.  188. 

f  If  the  books  of  Moses  were  no  forgery,  we  may  take  it  for  granted, 
that  none  of  the  other  books  of  the  Old-Testament,  hislJrical  or  propheti- 
cal, are  so;  because  the  former  being  recei\'ed,  no  sufficient  motive  can  be 
imagined  for  forging  any  of  the  rest,  if  the  attempt  could  have  been  suc- 
cessful ;  nor  would  the  supposition  answer  any  important  purpose  to'>m- 
believers  at  this  day.     Dr.  Priestley's  Companion,  535. 


[     327     ] 

Isaac  and  Jacob,  to  give  them  the  land  of  Canaan  as  an 
inheritance,  while  yet  tt  was  in  the  actual  possession 
of  several  powerful  and  warlike  nations ;  and  these  ser- 
vants of  God,  then  but  a  single  family  of  poor  men,  with- 
out  riches,  power  or  influence — bringing  them  out  of 
the  land  of  Egypt  with  so  many  undoubted  evidences 
of  a  divine  power — the  miraculous  support  of  so  large 
a  body  of  people  for  forty  years  in  a  wilderness — their 
supernatural  protection  from  the  power  of  the  sur- 
rounding nations,  all  forewarned  that  their  design  was 
to  invade  their  country,  and  to  extirpate  their  whole 
race — the  threatening  so  punctually  executed,  of  their 
wandering  the  space  of  forty  years  in  the  wilderness, 
till  the  whole  congregation  perished  there,  except  Jo- 
shua and  Caleb — the  wonderful  and  godlike  promul- 
gation  of  the  moral  and  cgeremonial  law,  so  full  of  types 
and  shadows  of  the  promised  Saviour  or  Messiah — 
and  the  final  actual  possession  of  this  very  promised 
land,  by  driving  out  all  the  inhabitants.  If  these  are 
all  of  divine  original,  and  their  authenticity  well  esta- 
blished, as  I  conceive  they  must  be  in  the  judgment 
of  every  impartial  person,  who  seriously  considers 
them;  then  it  will  not  require  much  reasoning  to  prove 
the  divine  original  of  the  whole  Bible,  as  far  as  is  ne- 
cessary and  consistent  with  the  subject  matter  of 
these  books.* 

In  a  word,  our  author  has  discovered  great  inatten- 
tion to  the  spirit,  as  well  as  language  of  the  sacred 

•  Against  all  this  concurring  testimony,  we  find  suddenly  from  Mr. 
Paine,  that  the  Bible  teaches  nothing  but  lies,  obscenity,  cruelty  and  injus- 
tice. Had  he  ever  read  our  Saviour's  sermon  on  the  mount,  in  which  the 
great  principles  of  our  faith  and  duty  are  summed  up  ?  Let  us  all  but  read 
and  practise  it,  and  lies,  obscenity,  cruelty  and  injustice,  and  all  human 
•wickedness ,  would  be  banished  from  the  world.    Erskine's  Speech. 


[     328     ] 

books,  as  also  great  ignorance  of  their  use  and  design. 
It  would  lead  me  too  far  from  my  purpose,  to  go  into 
particular  answers  to  all  his  trifling  and  profnne  objec- 
tions, after  the  very  able  answers  already  given  to 
him  by  many  excellent  and  learned  men,  of  various 
denominations. 

If  satisfaction  has  been  given  as  to  the  futility  of 
his  objections,  as  already  considered,  respecting  the 
divinity  of  the  pentateuch,  or  first  five  books  of  the 
Old-Testament;  his  subsequent  profane  and  idle  ob- 
servations will  have  no  weight  on  the  serious  and  ju- 
dicious mind.  The  subject  therefore,ybr  the  present, 
will  be  dismissed,  with  the  following  observations,  as 
of  special  importance  to  every  one  who  reads  the  sa- 
cred volume. 

1st.  The  promises,  threat^nings,  encouragements, 
examples  and  prophetic  declarations  of  the  books  of 
the  Old-Testament  have  been  received,  in  the  opinion 
of  the  ablest  reasoners  on  the  subject,  as  substantial 
evidence,  at  this  late  day^  of  their  truth  and  import- 
ance to  the  children  of  men. 

2d.  The  particularity  with  which  these  Scriptures 

^mention  the  times,  places,  persons,  and  other  minute 

circumstances  of  the  several  facts  related  therein,  add 

greatly  to  the  force  of  other  testimony  adduced  in 

their  favour. 

3d.  By  these  means  all  attentive  perusers  of  the 
sacred  volume,  have  an  opportunity  of  comparing 
them  with  the  works  of  cotemporary  heathen  writers, 
whether  historians,  naturalists  or  civilians,  so  as  to 
furnish  themselves  with  every  kind  of  reasonable  evi- 
dence in  support  of  a  faith,  on  which  their  happiness 
so  essentially  depends. 


[     329     ] 

4th.  A  strong  and  productive  source  of  satisfactory 
evidence,  arises  from  their  recounting  so  many  mi- 
mite  particulars,  being  the  usual  conduct  of  a  whole 
people,  immediately  and  professedly  under  the  Divine 
direction  and  protection,  from  which  the  agreement, 
of  so  many  histories,  prophecies,  commands,  and 
comfortable  assurances,  scattered  through  various 
books,  WTitten  at  such  various  times,  and  all  under 
such  various  circumstances,  is  preserved  not  only 
with  themselves,  but  with  each  other,  however  distant 
in  time,  or  differing  in  interesting  particulars. 

5th.  The  sameness  of  arrangement  and  uniformity 
of  system,  running  through  the  whole  of  the  sacred 
Scriptures,  both  of  the  Old  and  New- Testaments, 
show  that  it  is  one  invariable  principle  and  unity  of 
design,  that  moves  the  whole  machine  of  this  fallen 
world,  from  Adam  to  the  present  day,  and  adds  great 
weight  to  the  evidence  of  the  truth  of  the  divine 
Scriptures. 

6th.  By  the  manner  in  which  the  particular  and 
minute  historical  events  of  the  Jewish  people,  as  the 
chosen  nation  of  God,  are  recorded ;  the  evidence  in 
favour  of  the  great  truths  of  revelation,  are  daily  in- 
creasing, and  will  so  continue  till  the  second  coming 
of  the  Lord  Jesus,  as  he  has  promised.  © 

7th.  It  is  certain,  that  both  Jews  and  Christians, 
have  undergone  the  severest  persecutions  and  suffer- 
ings, on  account  of  their  sacred  books,  and  yet  have 
never  been  prevailed  upon  to  deliver  them  up,  which 
shows  that  they  thought  them  of  the  highest  import- 
ance, most  genuine  and  true. 

8th.  The  preservation  of  the  law  of  Moses,  which 
is  the  first  book,  probably,  that  was  ever  written  In 

T  t 


[     330     ] 

any  language,  while  so  many  others,  more  modem, 
have  been  lost,  shows  the  great  regard  paid  to  it  by  the 
Jews,  from  its  first  promulgation — the  same  holds 
good  in  a  less  degree,  of  most  all  the  other  books  of 
the  Old-Testament,  since  most  of  them  are  older  than 
the  most  ancient  Greek  historians;  and  as  the  records 
of  all. the  neighbouring  nations  are  lost,  we  must  sup- 
pose  those  of  the  Jews  to  have  been  preserved  amidst 
all  their  captivities  and  dispersions,  from  their  import- 
ance, or  from  other  such  cause,  as  may  be  an  equal 
evidence  of  their  genuineness  and  truth. 

9th.  The  great  importance  of  all  the  sacred  books, 
appears  from  the  many  early  translations  and  para- 
phrases of  them — this  must  have  been  an  effectual 
means  of  securing  their  integrity  and  purity,  if  we 
could  suppose  any  design  to  corrupt  them. 

10th.  The  great  religious  hatred  and  animosity 
which subsistedbetween  the  Jews  and  Samaritans,  and 
between  many  of  the  ancient  sects  of  Jews,  show  of 
what  importance  they  all  thought  their  sacred  books, 
and  led  them  to  watch  oxtr  one  another  with  a  jealous 
eye — this  gives  great  weight  to  the  evidence  of  their 
genuineness  and  truth. 

These  indeed  are  observations  borrowed  from 
erffinent  writers,  who  have  enlarged  upon  them,  w  ith 
full  confirmation  of  their  force  and  effect,  in  point  of 
conclusive  argument;  and  ought  to  have  had  convic- 
tive  influence  on  our  author,  had  he  possessed  but  a  to- 
lerable share  of  modesty,  or  if  truth  had  been  his 
favourite  pursuit. 

And  now,  in  the  words  of  Dr.  Samuel  Chandler 
to  Mr.  Collins,  the  deistical  writer  of  the  present 
f^entury,  I  shall  close  with  an  address  to  our  author — 


C     331     ] 

••'  If  he  had  acted  the  piu't  of  a  fliir  and  reasonable 
adversary,  he  should  have  proved  a  divhie  revela- 
tion, and  the  prophecies  in- proof  of  it,  an  impossible 
thing;  by  showing  either  that  there  is  no  God,  or 
that  if  there  is,  he  doth  not  concern  himself  with  the 
affairs  of  nations,  kingdoms  or  individuals  ;  or  that  if 
he  doth,  he  knows  nothing  before  it  comes  to  pass— 
or  that  he  hath  no  wise  purposes  to  answer,  by  over- 
ruling the  affairs  of  the  world,  and  executing  the  pur- 
poses of  his  own  good  pleasure — or  if  he  hath,  that  he 
cannot  discover  those  purposes  to  men — or  that  if  he 
could,  there  is  no  wise  and  kind  purpose  to  be  an- 
swered by  such  a  revelation — or  that  if  there  is,  those 
to  whom  he  has  vouchsafed  a  revelation,  could  not 
discover  it  to  others."  But  our  author,  by  conceding 
that  there  is  a  God,  who  ought  to  be  worshipped  and 
adored  by  men — that  he  has  a  right,  if  he  please,  to 
make  a  revelation  of  himself  to  men ;  and  of  course  in 
such  manner  as  he  pleases,  and  for  such  purposes  as 
he  pleases,  has  yielded  the  question,  and  given  up  the 
dispute. 

To  the  above,  let  me  add,  as  necessary  for  our  au- 
thor to  have  show  n,  that  mankind  never  offended  their 
Creator,  by  sinning  against  him;  and  therefore  have 
never  stood  in  need  of  reconciliation  to  an  offended 
God,  as  the  great  governor  and  Lord  of  all  things — 
or  that  if  they  have,  that  they  are  able  of  themselves  to 
atone  for  such  transgression,  and  therefore  never 
stood  in  need  of  a  mediator  or  intercessor — or  if  tlicy 
are  unable,  and  stand  in  such  need,  that  it  will  be  ac- 
complished for  them  without  their  own  participation, 
change  of  temper  or  disposition;  and  indeed  against 
their  own  will,  and  while  opposing  every  means  of  it. 


[     232     ] 

Had  our  author  been  successful  in  this  proof,  then 
indeed  the  controversy  would  be  at  an  end. — But, 
blessed  be  the  God  of  Heaven,  that  while  the  divine 
Scriptures  remain,  wherein  life  and  immortality  are 
brought  to  light,  and  Salvation  is  proclaimed  through 
the  name  of  Jesus  Christ,  the  Son  of  God,  all  this  is 
as  impossible  as  to  unite  sin  and  holiness. 

THE    END. 


THE  reader  is  desired  to  correct  luith  his  pen,  the  folloioing  errors 
of  the  presS)  ivhichy  from  circumstances.,  became  unavoidable* 


ERRATA. 

In  page  I,  line 

12,  for 

"unsettled,"   read  settled. 

48, 

20, 

«  Chalerdius," 

Chalcidius. 

50, 

27, 

"  Sanchionathan," 

Sanchoniathan. 

56, 

33, 

"  press," 

pass. 

57, 

21, 

"  testimonies," 

histories. 

61, 

24, 

"  Pompedithe  and  Seria,"  read  Pompt 
ditha  and  Soria. 

Notes  to  page 

62, 

"  Matrob :" 

Mac  rob  : 

"  Argentes" 

Argenteoy 

In  page  68,  line 

2, 

"  naturally," 

necessarily. 

69, 

10, 

"  already," 

clearly. 

101, 

1, 

"  propitiary," 

propitiatory. 

Note  to  page 

101, 

"  Sanchionathan,' 

'    Sanchoniathan. 

102, 

14, 

"  only  one," 

one  only. 

104, 

12, 

"  the  process," 

process. 

105, 

25, 

"  Manctho," 

Manetho. 

106, 

12, 

"  Chaan," 

Cham, 

Note  to  page 

106, 

"  e3a»)j," 

Ep^»5. 

In  page  111,  line  16, 

"  cerumque," 

eorumque. 

123, 

18, 

"  Egyptianus," 

Egyptiacus, 

135, 

5, 

"  was," 

were. 

148, 

7, 

"  attitude," 

altitude. 

150, 

28, 

"  Hermios," 

Her  mis. 

179, 

5, 

"  cries  he," 

he  cries. 

206, 

31, 

"  occason," 

occasion. 

211, 

5, 

"  him," 

Nebuchadnezzar. 

233, 

25, 

"  wrote," 

and  wrote. 

257, 

10, 

"  Exemplei'," 

Exemplar. 

Note  to  page 

261, 

"  Proe," 

Pref: 

Note  to  page 

281, 

"Lag:" 

Leg: 

In  page  284,  line  25, 

"  confine," 

confines. 

Note  to  page 

285, 

"  Just:" 

Inst : 

In  page  286,  line  5, 

"  lights," 

rites. 

312, 

15, 

"  Philostorgis," 

Philostorgius, 

Date  Due 

^^•^i**^^ 

Bgpiff^^' 

JUI'ri-^ 

[ 

^ 

